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THE APOCALYPSE OF BARUOH

OTHBR WORKS BY THB SAMB BDITOR

Tha Book of Enoch. — ^Trmndated from IMllmjum's Ethiopio
Text (emended and reyised m accordance with hitherto uncol-
Uted Ethiopio 1CS& and with the Gizeh and other Greek
and Latin Fragments), with Introduction, Notes, and Indices.
8yo. 16s.

Tho Btliiopie Venlmi of tlM Hehrvw Book of Jnbaoai.—

Edited from four MSS. and critically revised, emended, and
restored in accordance with the Hebrew, Syriac, Greek, and
Latin Fragments of this Book. 4to. 128. 6d.

The Book of the Secrets of Enoch.— TransUited from the
Slavonic by W. R. Morfill, M.A., and edited with Introduction,
Notes, and Indices by R. H. Charles, M.A. 8vo. 78. 6d.

THE CLARENDON PRESd» OXFORD.

«

, i'l I \\ r.(fi|iT "I H"^'-'^^'

THE

APOCALYPSE OF BAEUGH

TRANSLATED FROM THE SYRIAC

CHAPTERS I.-LXXVII. FROM THE SIXTH CENT. MS. IN
THE AMBROSIAN LIBRARY OF MILAN

AND

CHAPTERS LXXVIII.-LXXXVII.— THE EPISTLE OF BARUCH

FROM A NEW AND CRITICAL TEXT BASED ON TEN

MSS. AND PUBLISHED HEREWITH

EDITED, W,ITH INTRODUCTION, NOTES, AND INDICES

BY.

' R. H. CHARLES, M.A.

•"■■ '

TKIRITr OpLLEQE, DUBLIN, AND EXETER COLLBQE, OXFOKD

LONDON
ADAM AND CHARLES BLACK

1896

AtiUOVER-tiAMARD
TDEDlDClCALiiBKARlr

CAMBRIDGE. MA2&

BS

C.o?'^

TO

MY WIFE

i

PREFACE

The Apocalypse of Baruch is a composite work written
in the latter half of the first century of the Christian
era. It is thus contemporaneous with the chief
writings of the New Testament. Its authors were
orthodox Jews, and it is a good representative of
the Judaism against which the Pauline dialectic was
directed.

In this Apocalypse we have almost the last noble
utterance of Judaism before it plunged into the dark
and oppressive years that followed the destruction of
Jerusalem. For ages after that epoch its people
seem to have been bereft of their immemorial gifts
of song and eloquence, and to have had thought and
energy only for the study and expansion of the
traditions of the Fathers. But when our book was
written, that evil and barren era had not yet set in ;
breathing thought and burning word had still their
homo in Palestine, and the hand of the Jewish artist
was still master of its ancient cunning.

And yet the intrinsic beauty of this book must to
a great degree fail to strike the casual reader. Indeed,

Tiu THE APOCALYPSE OF BARUCH

it oonld hardly be otharwiae. For the present Knglidi
veraimi k a translatjon of the Syriac ; the Syriac was
a tnnslation of the Greek, and the Greek in torn a
translation from the Hebrew original In each trans-
lation we may feel assured the original work was
shorn in large and growing measore of its ancient
yigoor, and tiiis is certainly the case in the version
now before the reader. For the translator, having the
interests of scholars before his eyes, has made it his
aim to give a literal reprodnction of the Syriac And
yet, even so, much of its native eloquence has survived,
so that to be prized it needs only to be kno¥m, and
our appreciation of its beauty, its tragic power and
worth, must grow in the measure of our acquaintance
with it

The Apocalypse of Baruch has had a strange history.
Written by Pharisaic Jews as an apology for Judaism,
and in part an implicit polemic against Christianity,
it gained nevertheless a larger circulation amongst
Christians than amongst Jews, and owed its very
preservation to the scholarly cares of the Church it
assailed. But in the struggle for life its secret animus
against Christianity b^at an instinctive opposition in
Christian circles, and so proved a bar to its popularity.
Thus the place it would naturally have filled was
taken by the sister work, 4 Ezra. Tliis latter work
having been written in some degree iiiider Christimi
influences, and forming, in fact, an unconscious con-
fession of the failure of Judaism to redeem the world,
was naturally more acceptable to Christian readers,

PREFACE ix

and thus, in due course, the Apocalypse of Baruch was
elbowed out of recognition by its fitter and sturdier
rival.

In this edition of Baruch — which is also the
editio princqps — no pains have been spared as regards
the criticism and emendation of the text, its inter-
pretation, and the determination of its various
sources.

As regards the text, the facts are briefly as follows :
The first seventy -seven chapters, as appears on the
title-page, are found only in one MS., namely, c. For
the concluding nine chapters — the Epistle of Baruch
— I have made use of c and nine other MSS. Of
these I have collated eight — several of these for the
first time. Through the kindness of the publishers I
have been enabled to print on pp. 125-167 a critical
text of this Epistle based on those MSS. As Ceriani
and Lagarde contented themselves each with reproduc-
ing a single unamended MS., scholars will, I think, be
grateful for this attempt to gi*applo with all the Syriao
MSS. available. By this comparative study of c and
the remaining nine MSS. in the chapters common to
both, I have been able to ascertain the value of o in
the chapters in which c stands alone. The trust-
worthiness of the MS. c, which we have thus estab-
lished, is further confirmed by a Greek work, which
borrows largely from our Apocalypse, the Best of the
Words of Baruch.

There are, of course, corruptions in the text. Some

of these that are native to the Syriac have been

a 2

6-*

X THE APOCALYPSE OF BARUCH

removed by Ceriani, others by the editor ; others are
provisionally emended, or else reproduced in the
English translation. But many still remain. Of
these some are manifestly peculiar to the Greeks
and have been dealt with accordingly. But the rest
are not so, and are, in fact, incapable of explanation
save on the hypothesis of a Hebrew original To
this hypothesis, which marks a new departure in the
criticism of this book, I have been irresistibly led in
the course of my study. In many passages I have
by its means been able to reduce chaos to order.
For details the reader should consult the Introduction,
pp. xliv.-liii

The interpretation of this book has been the
severest task as yet undertaken by the editor.
Insuperable difficulties confronted on every side, till
at last he awoke to the fact that these were due to
plurality of authorship. When once this fact was
recognised and the various sources determined, the
task of interpretation was materially lightened, and
the value of the work for New Testament and Jewish
scholars became every day more manifest. As my
studies in this direction began in 1891, my conclusions
are, save in a few cases, the result of long study and
slowly matured conviction.

A special study of the relations subsisting between
this Apocalypse and 4 Ezra will be found on pp.
lxvii.-lxxvi., where it is shown that whereas 4 Ezra is
in many respects non- Jewish, our Apocalypse is a
faithful exponent of the orthodox Judaism of the

PREFACE xi

time. To this subject I may return in an edition of
the former work.

Scholars are at last coming to recognise that the
study of the literature to which this book belongs is
indispensable for the interpretation of the New
Testament. Thus Dr. Sanday and Mr. Headlam
write in their recent work on the Epistle to the
Bomans (p. vii.) : ** It ishya contirmous and careftd
study of such works that any advance in the exegesis
of the New Testament wUl he possible**

My knowledge of Talmudic literature, so far as it
appears in this book, is derived from Weber's Lehren
des Taimvds, Edersheim's Life and Times, eta,
Wunsche's translations of the various treatises of
the Babylonian Talmud, Schwab's French translation
of the Jerusalem Talmud, and in passages where
translations were wanting, I had the ready help of
Dr. Neubauer.

My thanks are also due to Mr. Buchanan Gray,
for h^ revision of my proofs of the Hebrew original
of Baruch.

17 Bbadmore Road, Oxford,
September 1896.

CONTENTS

PAGE

Introduction ...... xv-lxxriv

§ 1. Short Account of the Book (pp. xv.-xvi.) — § 2. Other Books
of Baruch (pp. xvi.-xxii.) — § 8. The Syriac MSS. — only one
MS. c for chapters i.-lxxvii., but nine other MSS. for Ixxviii.-
Ixxxvi. A comparative study of these MSS. in relation to
e (pp. xxii.-xxx.) — § 4. Previous Literature on the Apocalypse
of Baruch. Reprint of MS. e — Oeriani ; of b — Lagarde.
Edition of Ixxviii. -Ixxxvi. — Walton and Paris Polyglots.
Translation — Oeriani, Fritzsche (pp. xxx.-xxxiiL) Oritical
Inquiries — Langen, Ewald, Hilgenfeld, Wieseler, Fritzsche,
Stahelin, Hausrath, Renan, Drummond, Eneucker, Dill-
mann, Edersheim, Rosenthal, Stanton, Sohurer, Thomson,
Kabisch, De Faye, Ryle (pp. xxxiii.-xliii.)— § 6. The Syriac
— a Translation from the Greek (pp. xliii.-xliv.) — § 6. The
Greek — a Translation from a Hebrew Original ; for (1) The
Quotations from the Old Testament are from the Massoretic
text. (2) Hebrew Idioms survive in the Syriac. (3) Un-
intelligible expressions in the Syriac can be explained and
the Text restored by Re-translation into Hebrew. (4) Many
Paronomasiae discover themselves by such Re-translation
(pp. xliv.-liii.) — § 7. The different Elements in the Apocalypse
of Baruch with their respective Characteristics and Dates.
Of these elements A^ = xxvii.-xxx. 1, A'= xxxvi.-xl., A'= liii.-
Ixxiv. are Messiah Apocalypses written by different Authors
before 70 a.d. (pp. liii.-lviii.) B\ B^, B' were written after
70 A.D. These are derived from different authors. They
agree in expecting no Messiah, but are severally differen-

A

xiv THE APOCALYPSE OF BARUCH

PAOB

tiated from each other by many characteristics. B' is the
earliest — soon after 70 a.d., and B' is probably the latest.
B^=L-ix. 1 ; zliii.*xliy. 7 ; xly.-xlyi. 6 ; lxxyii.-lxxxii. ;
Ixxxiy. ; Ixxxyi -IxxxyiL B'=xiii.-xxy. ; xxx. 2-xxxy. ;
xli-xUL; xliy. 8-15; xlyii.-lii. ; Ixxy.-Ixxyi ; Ixxxiii.
B*=lxxxy. X. 6-xiL 4, which I haye called S, is probably
from a source distinct from the rest (pp. lyiiL-lxy.) — § 8. The
lost Epistle to the two and a half Tribes, on many grounds
is probably identical with, or is the source of the Greek
Baruch iii. 9-iy. 29 (pp. Ixy.-lxyii.)— § 9. The Rektions of
our Apocalypse with 4 Ezra, (a) The composite nature of 4
Ezra, (b) Conflicting characteristics of 4 Elzra and Baruch,
the former to some extent non-Jewish in its teaching on
the Law, Works, Justification, Original Sin and Freewill,
(c) 4 Ezra from a Hebrew Original, {d) Relations of the
respectiye Constituents of our Apocalypse and 4 Ezra. A^
is older than E of 4 Ezra, and both A^ and A' than M. B^
older than £", and both B^ and B' than S (pp. lxyii.-lxxyi.) —
§ 10. Belation of this Apocalypse to the New Testament.
Bulk of parallels in these books can be explained as being
drawn independently fi-om pre-existing literature, or as
being commonplaces of the time ; but others may point to
dependence of Baruch on the New Testament (pp. Ixxvi.-
Ixxix.) — § 11. Value of our Apocalypse in the Attestation
of the Jewish Theology of 60-100 a.d., and in the Inter-
pretation of Christian Theology for the same Period : The
Resurrection, Original Sin and Freewill, Works and
Justification, Forgiyeness (pp. Ixxix. -Ixxxiy.)

Tub Apooalypsb of Baruch. Translation and Critical

and exeqbtioal notbs . .1-167

Appendix ....... 168

Index I. — Passages from the Soriptureb and Ancient

Writers ....... 169

Index II. — Names and Subjects .178

INTEODUCTION

§ 1. Short Account of the Book

Tins beautiful Apocalypse, with the exception of nine
chaptci-s towards its close/ was lost sight of for quite
1200 years.

Written originally in Hebrew, it was early trans-
lated into Greek, and from Greek into Syriac. Of the
Hebrew original every line has perished save a few still
surviving in rabbinic writings. Of the Greek Version
nothing has come down to us directly, though portions
of it are preserved in the Eest of the Words of Baruch,
a Greek work of the second century, and in a late
Apocalypse of Baruch recently discovered in Greek
and in Slavonic. Happily, the Syriac has been pre-
served almost in its entirety in a sixth century MS.,
the discovery of which we owe to the distinguished
Italian scholar Ceriani. Of this MS., Ceriani published
a Latin translation in 1866, the Syriac text in 1871,
and the photo-lithographic facsimile in 1883. Though

' These chapters under the title "The Epistle of Baruch," or a similar
one, were incorporated in the later Syriac Bible.

J

xvi THE APOCALYPSE OF BARUCH

there are no adequate grounds for assuming a Latin
Version, it is demonstrable that our Apocalypse was
the foundation of a Latin Apocalypse of Baruch, a
fragment of which is preserved in Cyprian.

The Apocalypse of Baruch belongs to the first
century of our era. It is a composite work put
together about the close of the century, from at least
five or six independent writings. These writings
belong to various dates between 50 and 90 A.D., and
are thus contemporaneous with the chief New Testa-
ment writings. It is this fact that constitutes the
chief value of the work. We have here contempor-
aneous records of the Jewish doctrines and beliefs, and
of the arguments which prevailed in Judaism in the
latter half of the first century, and with which its
leaders sought to uphold its declining faith and con-
front the attacks of a growing and aggressive Chris-
tianity.

Over against many of the Pauline solutions of the
religious problems of the day, Jewish answers are here
propounded which are frequently antagonistic in the
extreme. It was this hidden hostility to Christianity
that no doubt brought it into discredit. As early
as the sixth century it seems to have passed out of
circulation.

§ 2. Other Books of Baruch

In addition to our Apocalypse, a considerable litera-
ture arose and circulated under Baruch's name, some-

INTRODUCTION xvii

time before and after the Christian era. It will be
sufficient for our present purpose to touch briefly
on the different books belonging to it.

1. The Apocryphal Baruch in the LXX. — This book
falls clearly into two parts — i.-iii. 8 being the first part,
and iii. 9-v. constituting the second. The first jmrt
was originally written in Hebrew, the second is gener-
ally held to be of Greek origin, but this is doubtful.
The first part of the book is said by Ewald and
Marshall to have been composed three centuries before
the Christian era, by Fritzsche and Schrader in the
Maccabean period, by Kneucker and Schtirer after
70 A.D. Most writers agree in assigning the second
half of the book to the last - mentioned date. The
second half, however, may also be composite. Thus
Professor Marshall differentiates iii. 9 - iv. 4 from
iv. 5-v. 9, and regards the former as originally written
in Aramaic, and the latter in Greek. The chief authori-
ties on this book are Fritzsche, Eocegd. ffandlmch zu
den Apocri/phen, ^art i., pp. 165-202, 1851; Kneucker,
Das Btcch Baruch, 1879; GifTord, Speaker's CommerUary,
Apocrypha, ii. 241-286, 1888. On the probability
that i. 1-3 ; iii. 9-iv. 29 of this book are a recast of a
lost portion of our Apocalypse, i.e, " the Letter to the
two and a half Tribes," see § 8, pp. Ixv.-lxvii. There
is no verbal borrowing between our Apocalypse and
and the Greek Baruch, but in the following passages
there is a similarity of diction or of thought or of both*
This list could be enlarged.

s

xviii THE APOCALYPSE OF BARUCH

Apoc. of Baruch. Book of Baruch.

i 1 (mention of Jeconiah). i 3.

X. 16. iv. 10, 14.

lix. 7. iii. 12.

Ixxvii 10. ii. 26.

Ixxviii. 7. iv. 36, 37 (v. 5, 6).

Ixxix. 2. i. 17, 18.

Ixxx. 5. ii 13.

Ixxxiv. 2-5. i. 19 ; ii 2.

IxxxYL 1, 2. L 14.

2. The Best of the Words of Baruch. — ^This book
was written in Greek in the second century of our
era. It seems in parts to be a Jewish work recast.
The Greek text was first printed at Venice in 1609,
next by Ceriani in 1868 under the title " Paralipomena
Jeremiae" in his M(mumentaSacra,y. 11-18, and recently
it has been critically edited by Rendel Harris in 1889.
This book exists also in the Ethiopic Bible. The
Ethiopic Version was edited from three MSS. by
Dillmann in his Chrestomathia aethiopica in 1866.
As these MSS. are inferior, and as no attempt was
made by Dillmann to revise his text by means of the
Greek, the present writer hopes in due time to edit a
critical text from eleven Ethiopic MSS., accompanied
with translation and notes. In this edition account
will be taken of all the important variations of the
Greek text.

This book is deeply indebted to our Apocalypse
and attests the accuracy of the Sjrriac text in the
following passages : —

11. 22.

i. 5 ; ii 7 ; iiL 6 ; iv, 7.
iv. 1.

INTRODUCTION xix

Apoc Bar. Rest of the Words.

ii 1. i. 1, 3, 7.

ii. 2. ii. 2.

V. 1.

vL 1.

vi. 4, 6, C, 8, 10. iii. 2, 6, 8, 14.

viii. 2, 5. iv. 1, 2, 3, 4.

X. 2, 6, 6, 7, 18. iv. 3, 4, 6, 9.

XL 4, 5. iv. 9.

XXXV. 2. ii. 4.

Ixxvii. 21, 23, 26. vii. 3, 10, 12.

Ixxx. 3. i. 5 ; iv. 7.

Ixxxv. 2. ii. 3.

Ixxxv. 11. vi. 3.

Ixxxvii. vii. 8, 30.

3. The Gnostic book of Baruch. — Of this book
large fragments are found in the Philosqphumena of
Hippolytus, V. 24-27. But these fragments are wholly
out of relation with the remaining literature of Baruch.

4. A Latin book of Baruch is quoted in one MS.
of Cyprian's Testimonial iii. 29. As this book is
clearly based on our Apocalypse, I will give the
passage in full. Item in Baruch : " Veniet enim
tempus, et quaeretis me et vos et qui post vos
veneriut, audire verbum sapientiae et intellectus, et
non invenietis" (cf. Apoc. Bar. xlviii. 36). "Nationes
autem cupient videre sapientem praedicantem, et non
obtinget eis: non quia deerit aut deficiet sapientia
hujus saeculi teniae, sed neque deerit sermo legis
saeculo. Erit enim sapientia in paucis vigilantibus
et taciturnis et quietis" (c£ Apoc. Bar. xlviii 33),
"sibi confabulantes et in cordibus suis meditantes

/

XX THE APOCALYPSE OF BARUCH

quoniam quidam eos horrebunt et timebunt ut malos.
Alii autem nee credunt verbo legis Altissimi: alii
autem ore stupentes non credent et credentibus erunt
contrarii et impedientes spiritum veritatis. . Alii autem
erunt sapientes ad spiritum erroris et pronuntiantes
sicut Altissimi et Fortis edicta" (of. Apoc. Bar. xlviii.
34 ; Ixx. 5 ; observe also that the titles of God here
are characteristic of our Apoc., see vil 1, note; xxi. 3,
note). '' Alii autem personales fidei. Alii capaces et
fortes in fide Altissimi et odibiles alieno."

In 5 Ezra xvi. 64, 65 (which James ascribes to
the third century) we have a clear use of our text.
Thus: "Certe Hie novit . . . quae cogitatis in cordibus
vestris. Yae peccantibus et volentibus occultare peccata
sua : propter quod Dominus scrutinando scrutinabit
omnia opera eorum et traducet vos omnes/' is based on
Ixxxiii. 3, which = " Et scrutinando scrutinabit cogita-
tiones arcanas et quidquid in penetralibus omnium
hominis membrorum positum est et in apertum coram
omnibus cum increpatione educet." We should observe
that not only is the thought of the two passages the
same, but that the actual diction is borrowed, i,e, the
Hebraism "scrutinando scrutinabit" and "traducet,"
which = " in apertum cum increpatione educet " (cf.
also "quae cogitatis in cordibus" with " cogitationes
arcanas ").

5. The Greek Apocalypse of Barucli, or, as Mr.
James names it, Apocalypm Baruch Tertia. — ^This
book belongs to the second century, for, on the one
hand, it is based largely on the Slavonic Enoch, and on .

INTRODUCTION xxi

the other, it is mentioned by Origen, de Prindp. iL 3.
6 : " Denique etiam Baruch prophetae librum in asser-
tionis hujuB testimonium vocant, quod ibi de septem
mundis vel caelis evidentius indicatur." This Greek
Apocalypse of Baruch was discovered some years ago
by Mr. James in a British Museum MS. Through
his kindness I have been permitted to examine his
copy of this MS. His edition of the text will, we
believe, shortly appear. The Slavonic Version of this
book has been known for some time, and was published
in the Starine, vol. xviii. pp. 205-209, 1886, by Nova-
kovic. A German translation, preceded by a helpful
introduction by Professor Bonwetsch, appeared this
year in the NachrulUcn der IC Oesellsdiaft der
Wissenscliaften zu GoUingen, 1886, Heft L An English
translation will shortly appear by Mr. MorfiU in Mr.
James's Cambridge edition. The Slavonic is less
trustworthy and full than the Greek. This Greek is
dependent in certain respects on the Eest of the
Words of Baruch, and is thus of service in deter-
mining the date of the latter. With our Apocalypse
it has only one or two points of contact. Thus with
vL 2, " I was grieving over Zion and lamenting over
the captivity which had come upon the people," com-
pare the opening words of the Greek Apocalypse,
'ATTO/caXif^t? Ba/oouj^, S9 ea-rr) . . . Kkaltov virip rrj^
al')QLa\(o<Tla<; 'lepovo'aX'^fi : and with x. 5, " I, Baruch,
. . . sat before the gates of the temple and I
lamented with that lamentation over Zion," and xxxv.

1, " And I, Baruch, went to the holy place, and sat

h

xxii THE APOCALYPSE OF BARUCH

down upon the ruins and wept/' compare the words
ahready quoted together with Kal oira)^ i/edOrfro iirl
T^9 &pala^ 7ro\a9» oirov Iteeiro rh r&v a/^Uov iyia.
Perhaps liv. 8-9, " Even so I could not give Thee the
meed of praise, or laud Thee as is befitting. . . . For
what am I amongst men . . . that I should have heard
all those marvellous things from the Most High ? "
may be the source of the following words towards the
close of the Greek Apocalypse — So^ap i^epov r^ Oe^
T^ a^Koaaml fie toiovtov a^uofuiTO^,

6. Finally, another book of Baruch, distinct from
the above, and belonging to the fourth or fifth century
of our era, is mentioned in the Altet^catio Simonis
Judaei et TheophUi Chinstiani, published by Hamack
{Teocte tmd UrUersuchungen, Bd. 1, Heft 3, 1883). In
this work Theophilus makes the following quotation
from the book of Baruch : " Quomodo ergo prope
finem libri sui de nativitate ejus et de habitu vestis et
de passione ejus et de resurrectione ejus prophetavit
dicens : Hie unctus mens, electus mens, vulvae incon-
taminatae jaculatus, natus et passus dicitur."

Above all the foregoing works which circulated
under Baruch's name, the Apocalypse of Baruch stands
head and shoulders alike in respect of form or matter
or real worth to the student of Judaism and Christianity.

§ 3. The Syriao MSS.

For chapters i.-lxxvii. of this book we have only
one MS., the famous sixth-century Peshitto MS. which

INTRODUCTION xxiii

was found by Ceriani in the library in Milan. For
convenience we shall call this MS. c. In 1871
Ceriani edited the Syriac text from this MS. in his Monu-
menta Sacra et Pro/ana, vol. v. Fasc. 2, pp. 113-180.
Of chapters IxxviiL-lxxxvi., which constitute the Epistle
of Baruch, many MSS. were known to exist, and of
three of them (Le. a, h, d) Ceriani made collations and
inserted these in their appropriate place below the
printed text of c. lie made no attempt, however, to
correct the text of c by their means. This task was
attempted in a haphazard fashion by Fritzsche {Libri
Apocryphi Vet. Test Graece, 1871, pp. 690-699) in an
emended edition of Ceriani's Latin translation of these
chapters.

It is manifest that, if we wish to ascertain the
value of c in those chapters in which it stands alone,
i,e. i.-lxxvii., we can do so only by an exhaustive ex-
amination of its text in those chapters which it attests
in common with a, 6, d, e, /, g, h, i, k, i.e. Ixxviii.-
Ixxxvi., and by a determination of its critical value in
respect to them. When we have discharged this task
we shall know the real worth of c in i.-lxxvii., and
familiar with its strength and its weakness shall
approach with some confidence the critical problems
it presents. With this end in view I have made use
of all the Syriac MSS. of lxxviii.-lxxxvi. attainable.
These are ten, and are as follows : —

a called A in Ceriani.

b Add. 17,105 in the Brit. Miis., Fol. 116*-121*. Sixth
century.

xxiv THE APOCALYPSE OF BARUCH

e The Milan MS., Fol 265^-267^ Sixth century.

d called d in Ceriani.

e No. 1 Syr. MSS., Bodley, FoL 430-432. 1627.

/ Egerton 704 Brit. Mas., Fol. 373»-374^ Seventeenth
century.

g Add. 12,172 Brit Mua, Fol. 1 92^-1 95^ Tenth or
eleventh century.

h Add. 18,715 Brit Mua, Fol. 242»>-244* Twelfth century.

% No. 2 Syr. MSS., Bodley, Fol 492-493. 1614.

k No. 20 Syr. MSa, Bodley, Fol. 37-38.

All these MSS. with the exception of k contain the
complete Epistle of Baruch. k has only Ixxxiii 7-
Ixxxiv. 1. Of the ten MSS. I have collated directly
^* ^ /* 9» K h *• ^ ^^^ already been collated and
published by Lagarde. I did it, however, afresh, and
found only one important error in his work. For a
knowledge of a,d I am indebted to Ceriani's collations.
Of c my knowledge is derived directly from the photo-
lithographic reproduction of that MS. In addition to
the above MSS., I have found excerpts from the
Epistle of Baruch in the three following MSS., from
which I have drawn various readings.

I Add. 12,178 Brit Mus., FoL lll^ Ninth or tenth century,
m 14,482 Brit Mua., Fol. 47*»-48» Eleventh or twelfth
century.

n 14,684 Brit Mua., Fol 24. Twelfth century.

W and P stand for the Walton and Paris Polyglots.

Of the foregoing MSS. a, b, d, e, /, g, h, i, k, I, m, n
represent one type of text as c represents another.
But although the former belong to one family they are
of very different values. To the more ancient and

INTRODUCTION xxv

trustworthy belong a, b, g, h, k to the latter and less
trustworthy d, e, /, i. For convenience' sake we shall
denote the parent of a, 6, g, h, k by the symbol fi, that
of d, c, /, i by 7, and the ancestor of both by a. First
of all we shall study the general relations of c to a
and to the sub-groups /8 and 7.

c stands frequently alone alike when it is right and
when it is wrong. In Ixxviii. 1 ; Ixxxi. 4 ; Ixxxii. 7 ;
Ixxxv. 1, 7 ; Ixxxvi. 3 ; Ixxxvii, it is right against a,
Le. a, b, d, e, f, g, h, i ; and most probably also in Ixxix.
2, 3 ; Ixxxiii. 3, 7, 8 ; Ixxxiv. 1, 9 ; Ixxxv. 15. On
the other hand, it is frequently wrong. Thus it attests
a corrupt text against a in Ixxviii. 1, 2, 3, 4, 7 (?) ;
Ixxx. 1, 2, 3 ; Ixxxi. 3 ; Ixxxii. 2 (twice), 3, 4, 5 ;
Ixxxiii. 2, 3, 4, 5, 8, 13, 15, 16, 18, 19, 21 ; Ixxxiv.
1, 2, 8, 10 ; Ixxxv. 7, 8, 12, 13 ; Ixxxvi 1. Thus
we see that whereas c independently preserves the
true text in many passages, a preserves it in thrice as
many.

Again, as we have already remarked, the MSS. a, 5,
^9 e, /, g, h, i, k are of very different values. Thus a,
^> fff ^ agree with c in attesting the true text against
d, e, /, i in Ixxviii. 3, 5 ; Ixxix. 1 ; Ixxx. 3 ; Ixxxi.
4; Ixxxiv. 4, 6, 7, 10; Ixxxv. 6, 11. In Ixxxii 1
a, 6, g, h agree alike against c and d, e, /, t. Only in
Ixxxiii. 17 do d, c,/, i agree with c against a, b, g, h.
In the above passages k is wanting, but where it exists
it belongs as a rule to /8, and agrees with a more than
with any other member of this group. Thus if we
represent a, b, d, e, /, g, h, % k by a, and a, 6, g^ h, k

xxvi THE APOCALYPSE OF BARUCH

by fit and d^ e, / t by 7, as we have already arranged,
we arrive at the following genealogy : —

Original Striao Translation

!

1 i

c a

I

I I

P 7

We have also seen from what precedes that c often
agrees with /8 in giving the true text against 7, but c
and 7 never agree in attesting the true text against
fi, except perhaps in Ixxxiii. 17.

/, m, n, so far as they exist, support a as against c,
and where the attestation of a is divided they gener-
ally agree with 7 against /8, i,e, with rf, e, f, i against
a, 6, g, A, k.

Having now learnt in some measure the relations
of the various groups of MSS. to each other, we have
still to study those of the individual MSS., so far as
our materials admit. The special study of c we reserve
till later.

Amongst a, 6, g, h, b and g are closely related. They
agree against all else in Ixxx. 4 ; Ixxxi 3 ; Ixxxii 2,
3 ; Ixxxiii. 2, 9, 1 1 ; Ixxxv. 12 ; but this combination is
generally wrong, b is never right when it stands
alona a and h are excellent authorities when sup-
ported by a Thus a, c are right in Ixxxiii. 4 ; Ixxxiv.
6 ; Ixxxv. 9. They agree in the wrong in Ixxix. 2 ;
Ixxx. 7 ; Ixxxv. 9. a agrees also with b, c, g against
all else in Ixxxv. 14, and with c, h against all in

INTRODUCTION xxvii

Ixxxiv. 3. h stands alone with c in Ixxxi 4 ; Ixxxiy.
4; Ixxxv. 13 ; but the combination is untrustworthy.
From these facts we infer that amongst a, 5, g, h, b and g
are very closely related, but that no such close relations
exist between a and h or between either of these with
h, g. Thus the relations of the sub-group to each
other might be represented as follows : —

/»

1

1
h

k

1

a

1

1

b

9

As regards the 7 group, we have learnt above that it is
quite untrustworthy when it stands alone against c
Yet it is upon two of the members of this group that
the text of the Walton and Paris Polyglots is based.

The text of these Polyglots may be shortly de-
scribed as follows. In all cases where it stands in
opposition to c, WP follow a except in Ixxxii. 8,
Ixxxv. 10, where their text is most probably due to
conjecture as they here stand alone. Secondly, in
cases where y is opposed to c/3, WP agree with 7.
Thirdly, within the group 7, WP are most closely
associated with, and in all probability are based upon,
e, /. For they agree with e against all other MSS. in
Ixxx. L, Ixxxii. 9 in omitting " and," in Ixxx. 2 in
giving an impossible form, and in Ixxxiii. 14 in omit-
ting half the verse. But WP are not based on e
alone ; for though e omits a word in Ixxxv. 5, it is
given in WP. Tliis defect of e was made good from

xxviii THE APOCALYPSE OF BARUCH

/; for we find that/WP stand alone in Ixxx. 7. It
is of no little interest to have traced the sources of
the text in the Polyglots ; for, as their editors have
given no information on the subject, scholars have
hitherto been quite in the dark in this respect. We
are now in a position to give the genealogy of the
MSS. dealt with above. This is as follows : —

Obioinal Striao Translation

I I

e a

1

1

7

1

1

a

i g

1 1

!

J,

Special Study of c. — It is now time to study the
special characteristics of c. We have already seen
that c has independently preserved the true text in
many passages against corruptions in a. (A list of
these passages will be found above, where also it is
shown that a has preserved the true text much more
frequently than c.) I have found e trustworthy when
supported by a in Ixxxiii. 4 ; Ixxxiv. 6 ; Ixxxv. 9 ; but
not so in Ixxix. 2 ; Ixxx. 7 ; Ixxxv. 9 ; or by a, b, g in
Ixxxv. 14 ; or by a, A in Ixxxiv. 3 ; or by 6, j' in Ixxxv.
1. But the character of c appears more clearly in its
errors. Thus it is wrong (1) through omission in
Ixxx. 1, 2 (omission due here to an attempted emen-

INTRODUCTION xxix

dation); Ixxxii. 2, 3 ; IxxxiiL 4, 5, 16, 18 ; Ixxxiv. 1,
10 ; bcxxv. 4 (through homoioteleuton), 12. Cf. li. 16
and IvL 14 for omissions of the negative. (2) Throvgh
additions to the text in Ixxviii 2 ; Ixxxiii 5 ; Ixxxv. 8,
9, 15. (3) Throttgh transposition of words or letters
whereby the sense is generally destroyed. Transposition
of letters in Ixxxii. 4 whereby " drop " becomes " pollu-
tion"; Ixxxiii 21 where "by truth" becomes "in
silence." For similar transpositions in the earlier
chapters see xiv. 6 ; Ixx. 8. Transposition of words
in Ixxxi. 3 ; Ixxxii. 2, 3 ; Ixxxiii. 5 ; Ixxxiv. 8. For
similar transpositions see xiv. 11 ; xxi 16. (4)
Through cle7*ical errors in Ixxviil 3 (for a similar error
see xxiv. 4), 4 ; Ixxx. 3 ; Ixxxii. 5 ; Ixxxiii. 2, 3, 13,
15, 16, 19 ; Ixxxiv. 1 (observe that there is the same
erroneous pointing in Ixx. 5), 3, 8 ; Ixxxv. 12, 13.
In Ixxxiv. 2 we have an intentional variation. Cf. in
earlier chapters li. 1.

We have now completed our study of the MSS.
The knowledge which we have thus gained from our
comparative criticism of c and the other MSS. helps
to secure us against the characteristic errors of the
former in the chapters where the friendly aid of the
latter cannot be invoked. We can thus address our-
selves with a certain degree of confidence and skill to
the obscurities and corruptions that arise in these
chapters. As a further result of this examination, we
have come to feel that so long as we follow its guid-
ance, we can nowhere greatly err from the sense of
the Hebrew original.

XXX THE APOCALYPSE OF BARUCH

Date of tJie Common Ancestor of c and a. — Since c
and b are both of the sixth century, we find that
already at that date there existed two distinctly
developed types of text, both of which must have
been for no brief period in existence, owing to the
variety of readings already evolved. Further, though
h belongs to the sixth century, many of its readings
are decidedly later than e and even than a and A. In
fact, a, h represent the text at an earlier period than b.
The common parent, therefore, of a, h, and b was prob-
ably not later than the fifth century. Such a variety
of related yet different MSS. as a, 6, g, h, k could not
well have arisen from an MS. of a later date. This
being so, the common progenitor of c and a can hardly
be sought later than the foui*th century.

§ 4. Pkevious Literature on the Apocalypse op

Baruch

The Syriac Text, — As we have seen in the fore-
going section, we have only one MS., i.e. c, for chapters
i.-lxxvii For Ceriani's edition of this MS. see pp. xxii-
xxiii. Of the text of the remaining chapters, which form
the Epistle of Baruch, many editions have appeared : —

(1) That which is published in the Walton and Paiis
Polyglots. This text is, as we have shown above (pp.
xxvii.-xxviii.), founded on two indifferent MSS., e and /

(2) Lagarde's edition of 6, pp. 88-93 of his Zibri Vet
Test Apocryphi Syriace, 1861. This is merely 6 in a
printed form, and not an edition of the Syriac text

INTRODUCTION xxxi

based on the Nitrian MSS. in the British Museum, as
is everywhere wrongly stated both by German and
English writers. Though 6 is a very old and valuable
MS., we have now several MSS. at our disposal con-
taining a more ancient text (see pp. xxvi.-xxvii.) (3)
Ceriani's published text of c, to which he has appended
collations of a, b, d in his Monumerita Sacra et Prof ana,
vol. V. Fasc. 2, pp. 1G7-180. As wo have already
remarked, Ceriani has contented hhnself with printing
the text of c, and has not sought to correct it by means
of a, 6, d.

Translations, — Only one translation of our Apoca-
lypse has hitherto appeared, i,e. the Latin translation
of Ceriani in the Monumenta SacrA et Pro/ana, vol. i.
Fasc. 2, pp. 73-98, 1866. This is certainly a model
translation in point of style, and considering the fact
that Ceriani was not a specialist in Apocalyptic litera-
ture, it is also very accurate. Not quite accurate, indeed,
as Ceriani himself was aware in 1871 when he wrote —
"Omisi tamen plenam revisionem meae versionis Latinae
. . . quia omnino in meis occupationibus tempus me
deficit, et quidquid corrigere opus erit, alii ex textu
per se poterunt." Some of the errors are as follows : —
In xiii. 8 we must expunge " enim est." In verses 4-5
of the same chapter we find the peculiar construction
" ut . . . die." In XV. 6 read " transgressus est " for
" fecit" In xix. 1 for " te " read " vos." In xxv. 4
for " terrae " read " terram." In xxxii. 4 for " coro-
nabitur " read " perficietur." In xl. 1 for " qui tunc "
read " illius temporis." In xlix. 3 for " vestient " read

xxxii THE APOCALYPSE OF BARUCH

" induent" In Iv. 1 expunge " ejus." In Ix. 1 add
"eorum" after "magiarum." In Ixii 2 add "et"
before " idololatria." In Ixxii. 2 for " vivificabit " read
" parcet" In Ixxxv. 9 for " veritatem cujuspiam " read
"Veritas quodpiam." In Ixxxvi. 12 for "viae" read
** recreationis " ( = avia-easi) ; " viae " is a rendering of d
but not of e, Ceriani's text Although Ceriani made
no critical study of the text of c, he has nevertheless
made some most felicitous emendations in x. 14 ; xiv.
6 ; li 1 ; Ivi 4, 14; Ix. 2; Ixix. 1, 4; Ixx. 8. A
critical study of the text and matter would have helped
him to deal with the corruptions of the Syriac in xxiv.
4; xlviii. 32 ; li. 16 ; Ixvii. 2 ; Ixx. 5 ; Ixxii. 1, etc.

As Ceriani did not believe in a Semitic original of
our Apocalypse, he was naturally unable to deal with
corruptions that were not native to the Syriac Version,
but had already appeared in the Hebrew text or had
arisen through the misconceptions of the Greek trans-
lator.

Ceriani's Latin translation was republished by
Fritzsche in his Libri Apocryphi Vet, Test. Oraece,
1871, pp. 654-679. Though Fritzsche introduces
several changes into Ceriani's translation, hardly any
of these can be justified. Sometimes he makes the
change because he has failed to understand the text ;
thus in XX. 4; xxi 9, 10, he has emended Ceriani's
"investigabiles" into "ininvestigabiles"; but "investiga-
bilis " in the Vulgate frequently means " unsearchable."
The change of " omne " into " vanum " in xix. 8 is quite
wanton. The Latin text also is carelessly edited;

INTRODUCTION xxxiii

thus for " ego " there is " ergo " in Ixxxiv. 1 ; for " ibi "
there is "tibi" in Ixxxv. 13; and "opulus" for "populus"
in xlviii. 24. In the critical notes on pp. 690-699
there are many confusions and mis - statements of
authorities. It is needless to add that none of Ceriani's
actual errors were corrected by Fritzsche, for the Syriac
text had not yet been published.

Notwithstanding all these defects, every scholar
who has used Fritzsche's book is rightly grateful to
him for making Ceriani's translation so generally
accessible.

Critical Inquiries. — ^Langen, De Apocalypsi Baruch
anno sup&t^iori primum edita commentatio, Friburgi in
Brisgovia, 1867. This treatise, which consists of
twenty-four quarto pages, maintains that our Apoca-
lypse was written in Greek in the reign of Trajan.
Although no grounds worthy of consideration are
advanced in support of a Greek original, Langen's
view has been universally accepted. Only two
scholars have expressed a doubt on the subject, Mr.
Thomson and Professor Ryle of Cambridge. This
fact in itself serves to show how inadequately hitherto
this Apocalypse has been studied. In other respects,
Langen's work is admirable.

Ewald, Gottinger Gel, Anzeigen, 1867, pp. 1706-
1717, 1720; Gesch, des Volkes Israel, vii. 83-87
(English trans, vol. viii 57-61). In a short but in-
teresting article Ewald assigns the date of our author
to the reign of Domitian. He regards 4 Ezra and this
Apocalypse as the work of one and the same author.

xxxiv THE APOCALYPSE OF BARUCH

Hilgenfeld, Zeitsdirift fur vnssensch. Theologie, 1869,
pp. 437-440 ; Messias Jvdaeorum,fip, 6 3-64. Hilgenfeld
ascribes our Apocalypse to the earlier years of Vespasian,
possibly to 72 a.d. Vespasian is the leader mentioned
in xL The Banich Apocalypse is subsequent to 4 Ezra.

Wieseler, *5 Das Vierte Buch Ezra," Theol Stud, uiid
Kritiken, 1870, p. 288. This writer criticises Hilgen-
f eld's date. The seven weeks (xxviii. 2) are to be
reckoned from the fall of Jerusalem to 1 1 9 a.d. The
two weeks in that verse point to the years 105-119,
i,e» to the time of Trajan.

Fritzsche, Idbri Apocryphi Vet Test, 1871, pp.
xxx.-xxxii. On Fritzsche's reprint of Ceriani's Latin
translation see pp. xxxii.-xxxiii.

Stahelin, " Zur paulinischen Eschatologie," Jahr-
hucherfilr Dmtsche Theologie, 1874, pp. 211-214.

Hausrath, NeutestamentL Zeitgesch. 2nd ed. iv.
88-90, 1877.

Eenan, " L' Apocalypse de Baruch," Journal des
Savants, 1877, pp. 223-231; Zes ^vangHes, 1877,
pp. 517-530. Eenan regards this Apocalypse as
an imitation of 4 Ezra and in part designed as a
correction of it, as, for instance, on the question of
original sin (cf. also Langen). The latter was written
in Nerva's reign, the former in the last year of Trajan's.
The sombre clouds which obscured the last months of
Trajan roused the hopes of the Jews and gave birth to
the furious revolt of 117, of which this book is a
monument. The fact that this book was accepted
amongst the Christians excludes a later date. No

INTRODUCTION xxxv

Jewish product later than Hadrian gained currency in
Christian circles.

Drummond, Tlie Jevnsh Messiah, 1877, pp. 117-132.
Dr. Drumniond is of opinion that, " notwithstanding the
Hebraic colouring of its thoughts and language, tliis book
may very well have been written in Greek." Its author
was a Jew : there is ** not a single expression which
betrays a Christian hand." It is probably subsequent in
date to 4 Ezra, and is divided into the following groups
of chapters — i.-ix. ; x.-xii. ; xiii.-xx. ; xxL-xxx.; xxxi.-
xliii. ; xliv.-xlvii. ; xlviii-lxxvi ; Ixxvii-lxxxvii.

Kneucker, Das Btcch Baruch, 1879, pp. 190-196.
Kneucker believes that the Apocryphal Book of Baruch
is the letter which Baruch undertakes in ch. Ixxvii. to
send by " three men " to the brethren in Babylon. This
view needs to be greatly modified ; as it stands, he has
found none to follow it. The present book, he holds, is
defective.

Dillmann, art. " Pseudepigraphen" in Herzog's Real-
Enc, 2nd ed. xii. 356-358. Baruch, according to
Dillmann, was undoubtedly later than 4 Ezra, and was
written imder Trajan. The writer was an orthodox Jew
and wrote in Greek. Dilhnann rightly thinks that
parts of the book are lost, but he is wrong in supposing
it to be not more truly Jewish than 4 Ezra. He falls
also into the same mistake as so many other scholars
in supposing Lagarde's edition of MS. & to be an edition
of the Syriac text, based on the Nitrian MSS.

Edersheim, Tlie Life and Times of Jesus th^ Messiah,
2nd ed. 1884, ii. p. 658.

xxxvi THE APOCALYPSE OF BARUCH

Bosenthal, Vier Apocryphische Biicher, 1885, pp.
72-103. This writer has made a painstaking study of
Ceriani's Latin translation. He has likewise given no
little thought to the subject matter, and discovered many
connections between our book and Talmudic literatui-e.
It cannot, however, be said that he has thrown much
light on the difficult problems of this book. In most
respects Bosenthal follows the traditional lines of inter-
pretation. The work is from the hand of one author.
It was written in Greek in the reign of Trajan. Like
previous writers Bosenthal regards our Apocalypse as
subsequent to 4 Ezra, and as designed in some respects
to correct its statements. He accepts Wieseler's inter-
pretation of xxviii, and reckons the seven weeks there
mentioned as dating from 7 A.D. Hence 704-49 = 119
and the two last weeks point to the years 105-119, the
period of the last woes. 1 1 9 is the year of the Messiah's
advent. But Bosenthal thinks he can determine tlie
exact year of the book's publication. Thus the letter to
the Jews in Babylon shows that it was written before
the rebellion of the Jews in Gyrene, Egypt, Cyprus,
Babylon, and their extermination by Quietus in 116.
On the other hand, he believes that the great earth-
quake in Syria, which did not affect Palestine in
December 115, is referred to in Ixx. 8-lxxi. 1. Thus
the book was written in the beginning of 116. With
many of Dr. Bosenthal's statements, in which he de-
parts from the traditional interpretation of this book,
the present writer dissents strongly. Some of these
statements are as follows : — The Messiah, he says, has

INTRODUCTION xxxvii

a less active rdle in 4 Ezra than in Baruch. The real
facts are that a passive rdle is assigned to the Messiah
in xxix. 3 of this Apocalypse and in vii. 28-29 of
4 Ezra, and a highly active rdle in xxxix.-xL and Ixx.-
Ixxii. of this Apocalypse and xii 32-34 and xiii
32-50 of 4 Ezra. Rosenthal charges our author with
being an ignorant man and unacquainted with Scripture.
This is strange, seeing that in every instance save one
the quotations from the Old Testament are made from
the Hebrew and not from the LXX., and that a large
and accurate knowledge of Jewish history is shown
throughout the work. Again, he says our author
makes the resurrection from the dead depend on faith
therein, and then quotes as a proof xxx. 1, which
says nothing of the kind, and further adduces Ixv. 1,
where he alleges Manasseh is reproved for not believing
in the future, " dass er an keinen Zukunft glaubte ! "
This last assertion rests on a strange misconception of
the Latin translation — " cogitabat tempore suo quasi
ac futurum non esset ut Fortis inquireret ista." This is,
of course, " he thought that in his time the Mighty One
would not inquire into these things ! " " Futurum "
cannot mean " the future."

Stanton, The Jewish and Christian Messiah, 1886,
pp. 72-75. This writer ascribes our Apocalypse to
the years immediately subsequent to 70 a.d. He
divides the book as follows — i.-ix ; x.-xii. ; xiii.-xx. ;
xxi.-xxx. ; xxxi.-xliii. ; xliv.-lxxvi. ; Ixxvii.-lxxxviL

Schlirer, A History of tJie Jewish People in the
Time of Jesus Christ (translated from the second and

xxxviii THE APOCALYPSE OF BARUCH

revised edition of the German), 1886, vol. iii Div. ii.
pp. 83-93. We have here an admirable account of
our Apocalypse. Schtirer r^ards it as written shortly
after 70 a,d., and argues strongly for its priority to
4 Ezra. After citing passages on the question of
original sin from both books, he proceeds: *'Here,
then, we have not even an actual difference of view,
far less a correction of the one writer on the part of
the other. Further, such other reasons as have been
advanced in favour of the priority of Ezra and the
dependent character of Baruch are merely considera-
tions of an extremely general kind which may be met
with considerations equally well calculated to prove
quite the reverse." " My own opinion is that ... it
is precisely in the case of Baruch that this problem
is uppermost, i.e. How is the calamity of Israel and
the impunity of its oppressors possible and con-
ceivable ? while in the case of Ezra, though this
problem concerns him too, still there is a question
that lies almost yet nearer his heart, i,e. Why is
it that so many perish and so few are saved ? The
subordination of the former of these questions to
the other, which is a purely theological one, api>eai'8
to me rather to indicate that Ezra is of a later date
than Baruch." It must be admitted that these
arguments are as conclusive as are the counter-argu-
ments of Ewald, Langen, Hilgenfeld, Hausrath, Stahelin,
Eenan, Drummond, and Dillmann for the priority
of 4 Ezra. And beyond this impasse it is impossible
for criticism to advance until it recognises the com-

INTRODUCTION xxxix

posite nature of both books. Schurer appends a valu-
able bibliography.

Baldensperger, Das Selbstbewilsstsein Jesu, 1888, pp.
23-24, 32-35. The composition of Baruch is here as-
signed to a Jew living in Palestine in the reign of Trajan.

Thomson, Books which Inflttenced our Lord and His
Apostles, 1891, 253-267, 414-422. This writer be-
lieves with Schurer in the priority of Baruch, but his
hardihood goes still farther: he assigns the date of
its composition to 59 B.O. Such a date of necessity
argued a Semitic original, and this Mr. Thomson
contends for, and we hold rightly, though his
reason may be wrong. This his sole reason is
tliat in V. 5 we find the proper name Jabish
ujkS^ " This," he says, " almost certainly re-
presents 'lyafiijf: of the Septuagint, 1 Chron. iv.
9, 10 (Heb. Y^\ Syriac ^n:^)." There is no ground
for this identification ; in fact, everything is against
it ; and even if the identification were right, it would
not necessarily prove a Hebrew original Jabish or
Jabesh, for the Syriac is unpunctuated, implies a Greek
form Ia/869 or la/S?;?, and this in turn tt)!'*. Here, as
elsewhere, I have had occasion to regret that Mr.
Thomson acquainted himself inadequately with the facts
before he gave loose rein to his vigorous imagination.

Kabisch, "Die Quellen der Apocalypse Baruchs,"
Jahrbilcher f. Protest. Theol. 1891, pp. 66-107. With
this writer the criticism of Baruch enters on a new
stage. So long, indeed, as it pursued the old lines,
finality on the question of the chronological relations

xl THE APOCALYPSE OF BARUCH

of our Apocalypse and 4 Ezra was impossible, and
the champions of the one book with excellent
reasons demolished their rivals, and with reasons just
as excellent were demolished in turn. Tlie explana-
tion is obvious : both books are composite, and if some
parts of 4 Ezra are older than certain parts of Baruch,
no less certainly are some parts of Baruch older than
some of 4 Ezra.

Kabisch emphasises at the outset certain facts
which point to a plurality of authorship. Thus he
shows that we find in Baruch side by side, on the one
hand, a measureless pessimism and world -despair
which look for neither peace nor happiness in this
world ; and, on the other hand, in the same work, a
vigorous optimism and world-joy which look to a
future of sensuous happiness and delight, of perfect
satisfaction and peace.

Kabisch further points out that the same subjects
are treated several times, and often without any fresh
contribution to the subject at issue. Thus the Messi-
anic Kingdom is twice delineated, the advent of the
Messiah twice foretold, and the Messianic woes just
as often depicted. Yet the latter are neither so
identical as to point to the same author, nor are the
novelties so great as to justify the repetition of the
whole complex statement already once given.

On these grounds he shows that the book is derived
from at least three or four authors. Tims he dis-
tinguishes i.-xxiii. ; xxxL-xxxiv. ; Ixxv.-lxxxvii. as tlie
groundwork written subsequently to 70 A.D., since the

INTRODUCTION xli

destruction of the temple is implied throughout these
chapters. Further, these sections are marked by a
boundless despair of this world of corruption, which
fixes its regards on the afterworld of incorruption.
In the remaining sections of the book, however, there
is a faith in Israel's ultimate triumph here, and an
optimism which looks to an earthly Messianic ICingdom
of sensuous delights. In these sections, moreover,
the integrity of Jerusalem is throughout assumed.
Kabisch, therefore, rightly takes these constituents of
the book to be prior to 70 a,d. These sections, how-
ever, are npt the work of one writer, but of three, two
of them being uumutilated productions, i.e, the Vine
and the Cedar Vision, xxxvi.-xl., and the Cloud Vision,
liii.-lxxiv., but the third a fragmentary Apocalypse,
xxiv. 3-xxix. Finally, these different writings were
incorporated in one book by a Christian contemporary
of Papias, and to this editor are probably due xxviii. 5 ;
XXX. 1 ; xxxii. 2-4 ; xxxv. ; Ixxvi. 1. With the bulk of
this criticism I have no reason for variance, as by inde-
pendent study, and frequently on different grounds, I
have arrived at several of these conclusions. But taken
as it stands, Kabisch's criticism is only an additional
stage on the way. It is far from being final, as a
more prolonged study would have convinced this writer.
Thus, as we shall presently learn (see pp. liii.-lxiv.), the
so-called groundwork of Kabisch is as undoubtedly
composite as the whole work is composite, and edited
from at least two or three distinct writings. In this
and in other respects the criticism of our book is

xlii THE APOCALYPSE OF BARUCH

indefinitelj more difficult than Eabisch conoeives it.
But we must not anticipate our conclusions here.
Kabisch's work is based on the Latin translation of
Ceriani. He follows the traditional views of a Qreek
original. The possibility of a Semitic original does
not seem to have occurred to him.

De Faye, Lts Apocalypses ficives, 1892, pp. 25-28,
76-103, 192-204. It is interesting to find that some
of Kabisch's conclusions were reached by this French
scholar independently. Thus De Faye, like Eabisch,
distinguishes xxxvi.-xl. and liiL-lxxv. as distinct works
written before 70 a.d. The rest of his analysis is
not likely to gain acceptance. His main conclusions
are as follows : — ^L-xxxii. 7 constitute an Apocalypse
of Baruch written after 70 a.d. ; i.-v. and vi-xxxiL 7,
however, were originally derived from two hands
(pp. 193-196). Another quite distinct work was the
Assumption of Baruch, which consists of xlviii-lii. ;
xlL-xliii. 2 ; Ixxvi. 1-4 (p. 97 note). The date of this
work is also after 70 a.d. xliii. 3-xlvii is for the
most part the work of the final editor. They are much
later in date than the Apocalypse or the Assumption.
Thus the following chapters and verses are derived
&om the final editor: xxxii. 7-xxxv. ; xliii. S-xlviL ;
Ixxvi 5-lxxxvil (pp. 201-202). Much praise is due
to M. de Faye for the abundant scholarship and pains
he has expended on this book ; but his work is uncon-
vincing : a profounder study would have led him to
abandon many of the positions which are maintained
by him.

INTRODUCTION xliii

Eyle, "The Book of Baruch," IHetionary of tlie
Bible, ed. Smith, 1893, voL L pp. 361-362. Professor
Ryle regards our Apocalypse as written shortly after
the destruction of Jerusalem, and possibly in Hebrew.
He reverts to Ewald's idea of the common authorship
of this book and 4 Ezra as a means of explaining their
manifold points of identity and similarity. He divides
it into the following sections : L-xii. ; xiii.-xx. ; xxL-
xxxiv. ; XXXV. - xlvi ; xlvii. - lii. ; liii - IxxvL ; Ixxvii.-
Ixxxv.

§ 5. The Syriac — A Translation from the Greek

That the Syriac text is a translation from the Greek
is to be concluded on several grounds. 1. It is so
stated in the sixth-century MS. c. 2. There are certain
corruptions in the text which are explicable only on
the hypothesis that the translator misinterpreted the
Greek, or else found the corruption already existing
there. Thus in iii. 7 (see note) the Syrian translator
renders " ornament " where the text requires " world."
It is obvious here that he followed the wrong sense of
Koafio^, The corrupt readings in xxi. 9, 11, 12;
xxiv. 1, 2 ; Ixii. 7 are to be explained on this principle
(see notes in loc.), 3. Imitations of Greek construc-
tions are found. In Ixv. 1 we have hau = the Greek
article in connection with a proper name. 4. We
have frequent transliterations of Greek words, as in
vi. 4, 7 ; X. 17 ; xvii. 4 ; xxi. 7, etc. It is possible,
of course, that these borrowed Greek words may have

xliv THE APOCALYPSE OF BARUCH

been part of the current language when the translation
was made. In Ixxvii 14, however, we have a Qreek
word transliterated which gives no sense in its context
Hence this word was not written first-hand by a Syriac
writer, but was taken by the Syriac translator from
the Greek text before him. 5. The Eest of the Words
of Baruch is largely based on our Apocalypse, and
frequently reproduces it word for word. Tliis book
was written in Greek by a Christian Palestinian Jew
in the second century. It implies, therefore, the exist-
ence of our Apocalypse in a Greek form, and preserves
important fragments of the Greek Version.

§ 6. The Greek — A Translation from a
Hebrew Original

It is hard to understand how such an unbroken
unanimity has prevailed amongst scholars on the
question of a Greek original Indeed, it is impossible
to explain it, save on the hypothesis that they gave
the subject the most cursory notice, or more probably
none at all. In fact, since tlie discovery of the book
not a single serious attempt has been made to grapple
with this problem, and yet, in nearly every instance,
scholars have spoken with an assumnce on this subject
that only a personal and thorough study of the subject
could justify. To this strong and unanimous tradition
of the learned world I bowed without hesitation at the
outset of my studies, but with an awakening distrust
and an ever-growing reluctance during the subsequent

INTRODUCTION xlv

jears in which the present Translation and Notes were
completed. In fact, the feeling grew steadily stronger
that only a Hebrew original* could account for many
of the phenomena of the text. And yet my gathering
certainty on this head did not lead to action till the
MSS. of the Translation and Notes were partially in
type. I then felt that I could no longer stay my
hand, and with the kind permission of my publishers
I have been enabled to introduce the necessary changes
into the Translation and Notes. The facts which have
obliged me to maintain a Hebrew original may be
summarised as follows : — 1. The quotations from the
Old Testament agree in all cases but one with the
Massoretic text against the LXX. 2. Hebrew idioms
survive in the Syriac text. 3. Unintelligible expres-
sions in the Syriac can be explained and the text
restored by retranslation into Hebrew. 4. There are
many paronomasiae which discover themselves on
retranslation into Hebrew. 5. One or two passages
of the book have been preserved in Babbinic writings.
1. The quotations from the Old Testament agree in all
cases but one with the Mass, text against the LXX, —
See vi. 8; xxxviii. 2; xli. 4; li. 4; Iviii. 1, with ^^|i/.<; '-^^^
notes in loc. In two other passages our text departs /t»;i ^i
alike from the Mass. and LXX. : thus in iv. 2 it agrees /
with the Syriac Version of Is. xlix. 16 against the .r Axv •''^
Mass., LXX, and Vulg. ; and in xxxv. 2 it reproduces i*tiJu, i

Jer. ix. 1, freely and independently. Finally, in Ixxxii. ' -J^iv^^*
5 only does it agree with the LXX. of la xl. 15. It is
to be observed, however, that neither does the Vulgate

xlvi THE APOCALYPSE OF BARUCH

in that passage agree with the Mas& The Mass.=
hMSf^ pT3; the LXX.=:(&9 aUXo^ XtyfurOiia-ovriu^
lloniD piD ; Vulg. = " quasi pulvis exiguus." Here the
Yulg. omits hMO^ and the LXX. replaces it by repeating
a previous verb. Hence this passage is inconclusive,
as the text of Isa. xL 16 seems to have been uncertain.

2. Hebrew idioms survive in the Syriae text. — We
shall treat this section under four head&

(a) Survived of the familar Hebrew idiom of the
infinitive absolute combined with tike finite verb, — ^The
Syriae equivalent of this Hebraism is frequently found
in this Apocalypse : cf. xiil 3 (note) ; xxil 7 ; xlL 6 ;
xlviii 30 ; 1. 2 ; Ivi. 2 ; Ixxv. 6 ; Ixxvi 2 ; IxxxiL 2 ;
Ixxxiii. 1, 2, 3, 6 ; Ixxxiv. 2. In this circumstance
alone we have sufficient evidence to establish a Hebrew
original. This idiom is, it is true, also found in
original Syriae, but is comparatively rare. It is not,
however, with original Syriae that we have here to do,
but with a Syriae translation. We shall now proceed
to show that in a Syriae translation of a Hebrew or a
Oreek text this idiom does not appear except as a render-
ing of the corresponding idiom in the Hebrew or Greek
before it.

In order to prove this statement we shall examine
the Peshitto Version of Genesis and Exodus. In these
two books I have found fifty-seven instances of the
occurrence of the infinitive absolute with the finite verb
in the Massoretic text.

As we shall require presently to know the usage of
the LXX. in this matter, we shall now give a table

INTRODUCTION

xlvii

furnishing the facts we are in search of from both
versions.

Syriae-Peshitto.

Genesis-Massoretic Text

LXX.

Noun and verb.

ii. 17.

Noun and verb.

Iiifiiiitivo and verb.

• • • m

111. 4.

If

}f

iii. 16.

Participle and verb.

tt

xvii. 12.

Noun and verb.

M

xviii. 18.

Participle and verb.

Finite verb only.

xix. 9.

Noun and verb.

Infinitive and verb.

xxii. 17 (twice).

Participle and verb.

i$

xxvi. 11.

Finite verb only.

fi

xxvi. 13.

Diflerent text followed.

*f

xxvL 28.

Participle and verb.

Finite verb only.

xxvii. 30.

Finite verb only.

Infinitive and verb.

xxviii. 22.

Noun and verb.

if

XXX. 16.

Finite verb only.

Finite verb only.

xxxi. 15.

Noun and verb.

Infinite and verb.

xxxi. 30.

11

tt

II

Finite verb only.

tt

xxxii. 12.

Adverb and verb.

II

xxxvii. 8 (twice).

Participle and verb.

>>

xxxvii. 10.

II

Diircient text followed.

xxxvii. 33.

DifTorent text followed.

Infinitive and verb.

xl. 15.

Noun and verb.

II

xliiL 2.

II

II

xliii. 6.

Participle and verb.

II

II

Finite verb only.

Finite verb only.

xlvi. 4.

Different text followed.

Infinitive and verb.

1. 24 (twice).

Noun and verb.

Thus in Genesis there are twenty-nine instances of
this idiom. These are rendered by the Peshitto as
follows : twenty-three by the infinitive and verb ; one
by cognate noun and verb ; four by finite verb only ;
and in one case a diflferent text is followed. In the
case of the LXX., eleven by cognate noun and verb ;
nine by participle and verb ; five by finite verb only ;
while in four a different text is followed.

xlviii

THE APOCALYPSE OF BARUCH

An examination of Exodus supplies the following
evidence : —

SyriM-Pashitto.

Bzodiu-lfA8aoT«tie Text.

Infinitive and verb.

iii. 7.

II

ill 16.

Different text followed.

xLl.

Infinitive and verb.

xiii. 19.

II

xviii. 18.

Finite verb only.

xix. 12.

Infinitive and verb.

xxL 12, 16, 16, 17.

Different text followed.

xxL 19.

Infinitive and verb.

xxi. 20, 22, 28.

Finite verb only.

xxL 86.

Infinitive and verb.

xxii. 6, 14.

II

xxii. 16, 19.

Finite verb only (twice) 1
Infinitive and verb /

xxii 23 (thrice). (

Infinitive and verb.

xxiii. 4.

II

xxiii. 5.

II

xxiii 22, 24.

II

xxxi. 14.

II

xxxi. 15.

LXX.
Participle and verb.
Noun and verb.

II
II
II
II
II

Finite verb only.

Noun and verb.

Finite verb only.

II
Noun and verb.

Noun and verb (twice).
Participle and verb.

Participle and verb.

Finite verb only.

Noun and verb.

II
Finite verb only.

Thus in Exodus there are twenty-eight instances of this
idiom. These are rendered in the Peshitto : twenty-
two by the infinitive and verb ; four by finite verb only ;
in two cases a different text is followed. In the LXX.,
nineteen by cognate noun and verb; three by parti-
ciple and verb ; and six by the finite verb only. By
combining the facts on both books, we arrive at the
following results. The Hebrew idiom occurs fifty-seven
times. In the Peshitto forty-five are rendered by
infinitive and verb ; one by cognate noun and verb ;
eight by finite verb only ; in three cases a different text
is followed. In the LXX., thirty are rendered by
cognate noun and verb ; twelve by participle and verb ;

INTRODUCTION xlix

eleven by finite verb only ; in four cases a different
text is followed. Finally, we should mention here
that in no case have we found this idiom in the Syriac
Version where the same idiom was not also present in
the Hebrew from which it was derived, and the same
holds true of the LXX. save in one case, ie. Exod.
xxiiL 26.

From the above results obtained from the Peshitto
Version of Genesis and Exodus we learn that whereas
the Syria^c translator oil the one hand never inserts this
idiom unless as an equivalent of the corresponding
Hebrew idiom before him, on the other he has failed to
render it in eigJU cases oiU of fifty-seven. In these he
gives the finite verb only. Thus the irresistible con-
clusion is : if we find this idiom occurring at all in a
Syriac translation^ it is a presumption that it eodsted in
the language from which tJie translalion was made;
whereas if toe find it frequently (as in our Apocalypse)
the presumption changes to a certainty.

The above conclusions drawn from a study of the
Peshitto Version of the Hebrew text of Genesis and
Exodus may be further confirmed and extended in
their application by a short consideration of the cor-
responding phenomena in the New Testament. So far
as I can discover, the Peshitto Version of the New
Testament in no case inserts this idiom where it does
not already exist in the Greek. This idiom occurs, as
we know, at least six times : see Matt. xiiL 14 ; xv. 4 ;
Luke vii. 34; xxii. 15; Acts vii. 34; Hebrews
vi. 14. Five of these passages are quotations from

1 THE APOCALYPSE OF BARUCH

the LXX., and thus the idiom goes back to the
Hebrew. In the remaining one, Luke xxiL 15, it
implies undoubtedly an Aramaic or Hebrew original
The Peshitto renders these instances by the infinitive
and verb except in Matt. xiii. 14, where it misses the
point, and in Luke xxiL 1 6, where it gives the noun and
verb. In both these verses the Sinaitic MS. gives the
infinitive and verb.

The Syriac translator therefore is so far from insert-
ing this idiom, unless it exists already in the Hebrew or
Oreek text "before him, that, as we found above, he
occasionally fails to do so wlien lie oxujht. The bearing
of this conclusion on our present investigation is
obvious. This idiom is found fifteen times in our
Apocalypse ; we can therefore conclude with confidence
that it occurred at least fifteen times in the Greek, and
in all likelihood oftener.

Having now found that this idiom occurred fre-
quently in the Greek, we have now to ask, could it
have appeared there for the first time, ix. in an original
Greek writing ?

The answer does not require a long investigation.

, The idiom is thoroughly Semitic, and is only once found

/ Hicti ju J^^ Greek literature, and that in Lucian. In the New

^. 2) Testament there is no instance of it unless in a quota-

iaLa -^,1 .< » tion from the Old Testament: in the Old Testament only

(,t^.-jf»»^- once, Exod. xxiii. 26, without a Semitic background.

^(^ji^^^ Hence we conclude that its frequent occurrence in ou/r

•^ .^Ss>^ Apocalypse is in itself demonstraile evidence of a Hebrew

original. Further, it is probable that it occurred in

tU 4

INTRODUCTION H

the Hebrew original more frequently than in the
Greek translation; for we found above that out of
fifty-seven instances of this idiom in Genesis and
Exodus, the LXX. failed to render eleven,

(b) The survival of various Hebraisms, — In xx. 2
(see note) ; xxiv. 2, where Syriac for " throughout all
generations " = iv irdari yevea xal yevea = 1*)T*) I'^T'SdI ;
of. Ps. cxlv. 13 ; the same idiom is found in xxix. 7,
where I render " every morning " ; xxxviii. 4, where
" from my (earliest) days " is the Hebrew idiom found
in 1 Kings i. 6.

observing

that, in Western Aramaic, unlike Syriac, the order of
the participle and the substantive verb in the com-
pound past imperfect indicative is indififerent. Thus
in Dan. v. 19 ; vi. 4, 5, 11, 15, etc., the substantive
verb precedes, whereas in Dan. ii. 31 ; iv. 7, 10, 26 ;
vuL 2, 6, 8, etc., the participle.

(d) Probable survival of syntactical idioms against
Syriac idiom, — For omission of relative see xx. 3,
note ; imperative used as jussive, xi. 6, note ; Hebrew
perfect with strong vav in xxi. 21, and the voluntative
with weak vav in xlviii. 6, reproduced literally but
not idiomatically.

3. Unintelligible expressions in the Syriac can be
explained and the text restored by retranslation into
Hebrew, — In xxi. 9, 11, 12; xxiv. 2; Ixii. 7, I have
been able to explain and restore an unintelligible

-z-

Hi THE APOCALYPSE OF BARUCH

text by retranslation first into Greek and thence
into Hebrew. The Syriac in these verses is the
stock rendering of SiKaiova-Oai, and this in turn of
prt. But pit also = S/#cato9 elvat, and this is the
meaning i*equired in the above passages (see notes
in loc,), but the Greek translator erroneously adopted
the more usual rendering.

Again in xliv. 12 we have another interesting
restoration through the same means. There we find
in the Syriac "on its beginning" set over anti-
thetically against " to torment." Here the context
requires "to its blessednesa" Now the corrupt
text = UDMll, which by the transposition of the
single letter i gives us the text nWNl = " to its
blessedness." Again in Ixxxv. 12 we have another
instance of the Greek translator following the Mrrong
of two alternative meanings.

Again in xi. 6; xx. 3; xxi. 21; xxix. 5; xlviii.
6, we are obliged by the context to translate not the
Syriac text but the Hebrew text presupposed by the
Syriac, but mistranslated by the Greek translator,
and, therefore, of necessity by the Syriac. See notes
in loc, ; also 2 (d) above, p. xlvii. For other restora-
tions the reader should consult tlie notes on x. 13;
Ixx. 6 ; Ixxx. 2. Finally in Ixxvii. 14 we have a
transliteration of the Greek word vXrj, vXrj is either
a corruption or a mistranslation of some Hebrew
word. It could not have been written for the first
time in Greek. I have hazarded a conjecture in the
note on the passage.

INTRODUCTION liii

4. Many paronomasiae discover themselves on re-
translation into Hebrew, — ^We have in xv. 8 (see
note) one that is already familiar to us in Isaiah
and EzekieL As manj as three spring into notice
in xlviii. 35 (see note), and probably two in Ixxxiv. 2.
The most interesting perhaps are those on the proper
names, Hezekiah and Sennacherib, in IxiiL 3, 4 (see
notes). In the case of the former, I had the good
fortune to conjecture the existence of the same parono-
masia in Ecclus. xlviii. 22, and to restore the Hebrew
there as it actually stood before Dr. Neubauer's dis-
covery of the Hebrew MS. of Ecclus. xl.-l.

5. One 01' two passages of this book have been pre-
served in rabbinic writirigs (see notes on x. 18;
xxxii. 2-4 ; Ixiv. 3).

§ 7. The Different Elements in the Apocalypse
OF Baruch with their Eespeotive Charac-
teristics AND Dates.

As we have seen above, the composite nature of

this book has already been recognised independently

by Kabisch and De Faye. And the more thoroughly

we study it, the more conscious we become of the

impassable gulf which sunders the world- views which

underlie the different parts. In one class of the

passages there is everywhere manifest a vigorous

optimism as to Israel's ultimate well-being on earth ;

there is sketched in glowing and sensuous colours the

blessedness which awaits the chosen people in the

d

liv THE APOCALYPSE OF BARUCH

kingdom of the Messiah which is at hand (xxix. ;
xxxix.-xL ; Ixxiii.-lxxiv.), when healing will descend in
dew, and disease and anguish and lamentation will
flee away ; when strife and revenge and hatred will
go into condemnation; when glfdness will march
throughout the earth, the reapers not grow weary,
nor they that build toil-worn ; when child-birth will
entail no pangs, and none shall die untimely (Ixxiii.-
Ixxiv. 1); when Israel's enemies shall be destroyed
(xxxix.-xL ; Ixx. 7-lxxii.), and to God's chosen people
will be given a world-wide empire with its centre at
Jerusalem (xl. 2 ; Ixxiii. -Ixxiv.). Over against these
passages which ring with such assurance of coming
victory and untold blessedness stand others wherein,
alike to Israel's present and its future destiny on
earth, there is written nothing save '' lamentation and
mourning and woe." These veritable cries from the
depths give utterance to a hopeless pessimism — a
bottomless despair touching all the things of earth.
This world is a scene of corruption, its evils are
irremediable ; it is a never-ceasing toil and strife, but
its end is at hand; its youth is past; its strength
exhausted; the pitcher is near to the cistern, the
ship to the port, the course of the journey to the city,
and life to its consummation (Ixxxv.). The advent
of the times is nigh, the corruptible will pass away,
the mortal depart, that tliat which abides for ever
may come, and the new world which does not turn
to corruption those who depart to its blessedness
(cf. xxi. 19; xliv. 9-15; Ixxxv.).

INTRODUCTION Iv

Thus we discover that whereas (1) optimism as
to Israel's future on earth is a characteristic of some
sections of the book, pessimism in this respect
characterises others. The former are the Messiah
Apocalypses, xxvii.-xxx. 1 ; xxxvi-xl. ; liii.-lxxiv.
(which for convenience I designate respectively as
A\ A*, A^), and a short original Apocalypse of Baruch,
B^ The remaining sections are B^, B^ The contents
of these we shall determine presently. Again (2),
A^, A^ A®, B^, agree in teaching the advent of the
Messianic Idngdom, but this doctrine is absolutely
relinquislied in B^, B^.

Thm^ A^y A\ A^y B\ agree in p'esenting an optir-
mistic view of IsraePs future on earth, and in inculcating
the hope of a Messianic kingdom ; whereas in B^, &,
such eapectations are absolutely abandoned, and the
hopes of the righteous are directed to the immediate
advent of the JinaJ judgment and to the spiritual world
alone. But at this point a difference between A^, A^,
A^ and B^, emerges. The former look for a Messiah
and a Messianic kingdom, the latter for a Messianic
kingdom without a Messiah.

As we pursue our study, other features, one by
one, disclose themselves which belong to A^, A^, A',
but not to B^, B^, B®, and thus difiTerentiate them
from the latter. Some of these are : (1) In A^, A^
A^ Jerusalem is still standing — hence they were
written before 70 A.D. ; whereas in B^, B^, B', it is
already destroyed (for details see pp. 49, 61, 87,
101, 111). In B\ Jerusalem is to be restored; (2)

Ivi THE APOCALYPSE OF BARUCH

in A^, A^, A*, the advent of the Messiah is looked
for, but not in B\ B\ B^ ; (3) in A\ A\ A», it is
only to the actual inhabitants of Palestine that the
promise of protection is given in the time of the
Messianic woes (see xxix. 2 ; xL 2 ; Ixxi 1) — thus
the Jews are still in Palestine ; but in B\ B^ B^ the
Jews are already carried into exile. In B^ they are
to be ultimately restored.

These conclusions as to the different authorship
of A\ A^ A8, and B\. B«, B^, ai-e confirmed by the
following facts : —

(1) According to the scheme of the final editor
of this book (see v. 7 ; ix. 2 ; pp. 36, 61), events
proceed in each section in a certain order: fii*st a
fast, then a divine disclosure, then an announcement
or address to the people based on this disclosure.
This bemg so, it is significant that in the vaiious
addresses in v. 5 ; x. 4 ; xxxi. 2-xxxiv. ; xliv.-xlvi. ;
IxxviL 1-17, there is not a single reference to these
Messianic Apocalypses, A\ A^ A^ (2) From (1) it
follows that A^, A^ A*, have no real organic connection
with the rest of the book, B^ B^, B^ And a detailed
examination of their immediate contents shows that
the removal of A^ ( = xxvii.-xxx. 1), A^ ( = xxxvL-xL),
A* ( = liii.-lxxiv.) serves to restore some cohesion to
the text (see xxx. 2, note; xli. 1, note; Ixxv.-lxxvi.,
note).

Having thus seen that A\ A^, A*, were written
prior to 70 A.D., and are of different authorship to
B^, B^, B*, which were written subsequent to that

INTRODUCTION Ivii

date, we have next to deal with the relations in which
A\ A^, A' stand to each other.

A^ A*, A'; their rdaiions to each other and cUUes.
— On pp. 61, 87, we have shown that A^ is of distmct
authorship to A^ and A^, on the ground that in A^
the Messiah pursues an entirely passive rdle, and does
not appear till the enemies of Israel are destroyed and
the kingdom established ; whereas, in A^ and A^ it is
the Messiah that destroys the enemies of Israel and
establishes the Messianic kingdom. As regards the
date of A\ all that can be said with safety is that it
was composed before 70 a.d.

It is hard to determine with certainty the relation
of A^ and A^ In many points they are at one : their
differences are few. Some of these are : A^ has more
affinities in matter and character with the older Jewish
Apocalyptic, i.e, that of Daniel ; A^ is more nearly
related in form and spirit to later Judaism, to the
rabbinic type of thought. Further, whereas in xl. 2,
it is the Messiah that defends the inhabitants of the
Holy Land, in Ixxi. 1, it is the Holy Land itself; and
whereas in A^ ( = xxxvi.-xl.) the law is only passingly
alluded to, in A' ( = liii.-lxxiv.) its importance is
frequently dwelt upon. The latter difierence may
partly be due to their diversity in subject and
method as well as to the brevity of A*. On the
whole, we are inclined to regard A^ and A' as spring-
ing from dififerent authors ; but the evidence is not
decisive.

As to the date of A^ we are unable to say any-

Iviii THE APOCALYPSE OF BARUCH

thing more definite than that it was composed before
70 A.D. The case of A* is difiTerent. Li^e A^ and
A*, it was written before 70 A.D., as we have seen
above (see also p. 87 and Ixviii. 6, note). The earlier
limit of composition is fixed by lix. 5-11. In the
notes on that passage we have shown that in our
Apocalypse there is a transference of Enoch's functions
to Moses, and an attribution to Moses of revelations
hitherto ascribed to Enoch (see also xiiL 3, note).
This glorification of Moses at Enoch's expense is a
clear sign of Jewish hostility to Christianity, and a
tribute to Enoch's influence in the Christian Church
of the first century. This acceptance of Enoch as a
prophet in Christian circles became the ground of
his rejection by the Jews, and of a hostiUty which
was unswervingly pursued for several centuries. This
aggressive attitude of Judaism could not have originated
before the open breach of Christianity with the Syna-
gogue, which was brought about by the Pauline con-
troversy. Hence A* cannot be earlier than 50 a.d.
Thus the limits of its composition are 50-70 a.d.

B^, B^, B*, the latcf)" constituents of Banichy their
characteristics ami dates. — "We have seen above the
grounds on wliich wo are obliged to ascribe B\ B^ B*,
to a different authorship and later date than A\ A^
A*. We have now to study the relations which sub-
sist between B^ B^, B*. We shall consider B* first, as
it consists of a single chapter.

B* = lxxxv. This chapter agrees with B\ B^ in
being written after 70 a.d. ; but differs from B^ and

INTRODUCTION lix

agrees with B^ in despairing of a national restoration,
and in looking only for spiritual blessedness in the
world of incorruption. But, again, it differs from B^
also, in that B^ was written in Jerusalem or Judsea,
whereas B' was written in Babylon or some other
land of the Dispersion — in the former most probably ;
for it was written in Hebrew (of. Ixxxv. 2, 3, 1 2, [
notes). Again, whereas, according to B^, Jeremiah
was with the captivity in Babylon, it is here definitely
stated that the righteous and the prophets are dead,
and that the exiles have none to intercede for them (see
notes oil pp. 154, 156). B' was thus written after
70 A.D. in Hebrew, and most probably in Babylon.

B\ B^.— After the removal of A\ A\ A«, and B^
the remaining chapters, when submitted to a searching
scrutiny, betray underlying suppositions, statements,
and facts which are mutually irreconcilable.

Thus certain sections, i.-ix. 1 ; xliii-xliv. 7 ; xlv.-
xlvi. 6 ; IxxviL-lxxxii. ; Ixxxiv. ; lxxxvi.-lxxxvii., are
optimistic and hopeful as to tliis world, whereas certain
others, ix.-xii. (?) ; xiii.-xxv. ; xxx. 2-xxxv. ; xli.-xlii. ;
xliv. 8-15; xlvii.-lii. ; Ixxv.-lxxvi. ; Ixxxiii, are de-
cidedly of an opposite character. The former sections
we have named B^, and the latter B^. That B^ and
B^ are derived from different authors will be clear
from the following considerations : —

(1) In B^ the earthly Jerusalem is to be rebuilt
(i. 4, note ; vi 9, note ; Ixxviu. 7, note), but not so in
B', where it is said that Jerusalem is removed with a
view to usher in the judgment (see xx. 1, 2).

Ix THE APOCALYPSE OF BARUCH

(2) In B^ the exiles are to be restored, but not in
B' ; see notes cited in (1).

(3) In B^ an earthly felicity or a Messianic kingdom
is expected (i. 5 ; xlvL 6 ; Ixxvii 12), whereas in B*
no earthly consolation of any kind is looked for
(xliv. 8-15), and the judgment is dose at hand
(xlviii. 39; Ixxxiii.).

(4) In B^ there is a strongly ascetic tone (see xv.
8, note) ; but this is wholly absent from B^.

(5) In B^, Baruch is to die an ordinary death,
whereas in B^ he is to be taken up or translated and
preserved till the last day, to testify against the
Gentile oppressors of Israel (see xiii. 3, note).

(6) In B^, Jeremiah is not sent to Babylon, but in
B^ he is (see x. 2, note; xxxiii. 2, note; Ixxvii 12, note).

(7) In B^, Jerusalem is destroyed by angels lest
the enemy should boast; this idea seems foreign to
B* (see Ixvii. 6, note).

(8) In B^ the main interest of the writer is engaged
in dealing with the recent destruction of Jerusalem ;
in tracing this calamity to the nation's sins; in
exhorting to renewed faithfulness ; and in inculcating
the sure and certain hope of Israel's restoration. In
B^ the writer has relinquished all hopes of national
restoration, and is mainly concerned with theological
problems and questions of the schools.

In x. 6-xii. 4 it is not improbable, as we have
shown in the notes on the passage, that we have a
fragment of a Sadducean writing, which I have marked
by the symbol S. It may possibly belong to B^ ; it

INTRODUCTION Ixi

cannofc to B^. Having now recognised that the
groundwork is in the main derived from the two
sources B^ and B^ and having akeady acquainted
ourselves with the leading characteristics of each, it
is next incumbent on us to consider the use made of
these sources.

B^, its extent in this book — It is not difficult to
ascertain the extent to which B^ has been put in
requisition by the final editor. Thus i-ix. 1, with the
exception of the interpolation iv. 2-7, clearly belongs
to it, as it discovers most of the characteristics which
belong to B^ as over against their contraries in B^.
B* begins clearly with x. 1.-5, for these verses give the
account of Jeremiah's departure to Babylon, which is
peculiar to B^ ; ix. 2 and other references to fasts of
seven days are probably due in their present positions
to the final editor. The next fragments of B^ are
xliiL-xliv. 7 ; xlv.-xlvi 6 (see pp. 68, 69, for detailed
criticism), and the rest that are drawn from this source
are lxxvii.-lxxxvii., with the exception of Ixxxiii. = B^
and lxxxv. = B* (see pp. 119, 140, 154, 156).

B^, its extent in this hooh — Criticism encounters
its chief difficulty in dealing with the source B^ and
with the use to which it has been put by the final
editor. From B^ the editor borrowed materials and
used them in a straightforward fashion, but those
from B^ he mutilated and transposed in every imagin-
able way. This will be manifest to every serious
student of xiii.-xxv. It was my sheer inability to
write any connected or reasonable commentary on

Ixii THE APOCALYPSE OF BARUCH

these chapters in their present order, that led me at
last to recognise the true nature of the case. Then I
came to see that these chapters could not have been
written originally as they stand at present, and further
study made it clear that we had here a most complete
but instructive example of the perverse ingenuity of a
redactor, by which the original text was dislocated and
transposed, the original development of thought arrested
and inverted, questions frequently recorded after their
specific answers had already been given in full, and
passages torn from their original setting in Baruch's
address to the people and inserted in Baruch's prayers
to Grod, where they are bereft of all conceivable meaning.

The reader will find a list of these logical anacoloutha
and inversions on pp. 20, 21, and likewise an attempt
to restore these chapters to their original order in B^
With the paucity of materials at our disposal, this can
only be partially satisfactory. The original order
was probably xiii. l-3a; xx. ; xxiv. 2-4; xiii. 36-12;
XXV. ; xiv.-xix. ; xxL-xxiv. 1.

The next fragment from B^ is xxx. 2-5, which
forms a good sequel to xxiv. 1. Of the intervening
chapters xxvii.-xxx. 1 is an independent Apocalypse,
as we have already found, i.e. A^ and xxvi. is an
addition of the editor ; xxxi.-xxxv. ; xli.-lii., with the
exception of xliiL-xliv. 7 ; xlv.-xlvi. 6, wliich belong
to B^ and xxxii 2-4 ; xlvi. 7, which are due to the
editor, are also fragments of B^ (see pp. 57, 58, 66,
68, 69, 74). These chapters from B^ have met with
no better treatment at the hands of the editor than

INTRODUCTION Ixiii

those already mentioned. Thus we find that xxxi.-
xxxii. 6, which contains an address of Baruch to the
people, presupposes xlii. ; xlviii. ; liL to be akeady in
the background; for the subject of each address is
founded on a previous revelation (see p. 57). Thus
xxxi.-xxxv. was read originally after xlviii.-lii., but not
immediately, for Ixxv. intervened (see p. 117), forming
the natural sequel to lii. when A^, i,e. liiL-lxxiv. is
removed; xli.-xliL appear to have followed close on
XXX. (see p. 66). Thus so far the order roughly was :
XXX. 2 - 5 ; xli.-xlii. ; xlviii. -lii. ; Ixxv. ; xxxi.-xxxv.
But there are grounds for regarding xliv. 8-15;
Ixxxiii. as intervening after xxxil 6. Finally, the
last fragment of B^ is found in IxxvL, but this cannot
have formed the end of B^. It was probably closed
with an account of the Assumption of Baruch.

For further disarrangements of the text by which
words used originally by Baruch in addressing the
people, are used in their present context in an address
to God, though quite impossible in that connection,
and the probable restoration of these fragments, see
xlviii, 48-50; lii 5-7; liv. 16-18, notes. The sur-
viving fragments of B^ which we have just dealt with,
may be restored as follows to what seems to have
been their original order in their source: xiiL l-3a;
XX. ; xxiv. 2-4 ; xiii. 36-12 ; xxv. ; xiv.-xix. ; xxi.-xxiv.
1 ; XXX. 2-5 ; xli.-xliL ; xlviii. 1-47 ; xlix.-lii. 3 ; Ixxv.;
xxxi.-xxxii. 6; liv. 17, 18; xlviii. 48-50; liL 5-7;
liv. 16; xliv. 8-15; Ixxxiii.; xxxii. 7-xxxv. ; IxxvL

S, its relation to B^ and B\ — We have adjourned

Ixiv THE APOCALYPSE OF BARUCH

to the present the treatment of x. 6-xil 4, which in
the notes on this passage we have assigned to a
Sadducean author, S. However this may be, I can-
not but regard it as of difiTerent authorship to B^ and
B^ Several grounds for this conclusion will be found
in pp. 14-19. We might farther observe that
although, in vividness of grief and the still over-
whelming consciousness of national calamity, S has
features in common with B^, it is sundered from it
as resigning all hope of the restoration of the temple
and its sacrifices, and as presenting the most hopeless
pessimism in the book. And again, whereas S is
related to B^ in its world despair, it is no less cer-
tainly sundered from it in its complete absorption in
the present wreck of the nation's material interests.
Of this subject as now far distant B^ recks little, and
gives its chief energies and affections to religious pro-
blems and the conservation of Israel's spiritual interests.

Dates of S, £\ J5^ JS*. — In respect of date, S
seems to have been written immediately after the fall
of Jerusalem, in 70 a.d. ; B^ soon after this date, when
the destruction of Israel and its hoped-for restoration
were still the supreme subject of interest and speculation.
B^ is much later ; its interests have passed from the
material to the spiritual world ; patriotic aims have
ceased to affect it. B* is probably still later than B^.

Date of editing entire hook, — Since the author of
the Best of the Words of Baruch has used portions of
ii., v., vL, viii., x., xi., xxxv. 2 (?), Ixxvii., Ixxx., Ixxxv.,
Ixxxvii. of our Apocalypse, it is clear that he had the

INTRODUCTION Ixv

present form of our book before him in Greek. Thus,
as this Christian Apocalypse was written between
130 and 140 A.D., the date of the Greek translation
of our Apocalypse may be taken as not later than
130. The editing of the Hebrew may have been one
or more decades earlier.

§ 8. Tub Lost Epistle to the Two and a Half

Tribes

A portion of this letter is probably to be found in
the Apocryphal Book of Baruch, i,e, in i. 1-3 ; iii 9-
iv. 29. Tliis section corresponds in many respects
with the writings we are in search of. Thus (1) the
lost Epistle was addressed to Judah and Benjamin in
exile (Ixxvii. 12, 17). Now it is clear that iii. 9-iv. 29
was also addressed to Jvdah and Benjamin in exUe, It
is Judah and Benjamin that are addressed ; for through-
out iv. 5-29 it is Jerusalem that is represented as
being deprived of her children. Further, it is Judah
and Benjamin in exUe, for they are said to be " sold to
the nations and delivered to their enemies " (iv. 6),
and Jenisalem describes herself as robbed of her sons
and daughters (iv. 16), and the writer asks in iii. 10 :
"Why is it, Israel, that thou art in thine enemies'
land, and that thou art waxen feeble (so Kneucker)
in a strange country ? '*

(2) The lost Epistle was "an epistle of doctrine
and a scroll of good tidings" (Ixxvii 12). This
forms an admirable description of iii 9-iv. 29,

Ixvi THE APOCALYPSE OF BARUCH

which is essentially a writing of consolation and en-
couragement.

(3) The lost Epistle was to hold out the promise
of return (Ixxvii. 6) ; this is done in iv. 22-24.

(4) The lost Epistle was written by Baruch to
Babylon (Ixxvii. 12, 17).

Now i. 1-3 ; iii. 9-iv. 29, which purport to have
been written by Baruch in Babylon and addressed to
the exiles there, appear rather to have been written
by Baruch in Jerusalem and addressed to the exiles
in Babylon; for (a) the speaker does not identify
liimself with those who are in exile. Cf. iii 10:
" Why is it, Israel, that thou art in thine enemies'
land " ; and iv. 5, 6, where he calls them the remnant
dispersed among the nations ; (b) the speaker rather
identifies himself with Jerusalem; at all events, in
iv. 9-29 he personifies Jerusalem, and represents her
as addressing the neighbouring peoples, and then her
own cliildren as they are being led into captivity, and
promising them a safe return to her.

(5) Finally, in B^, to which the lost Epistle be-
longs, the blamelessness of Jerusalem over against
her children is insisted on (cf. Ixxvii. 8). The same
thought would naturally recur in some form in the
lost Epistla And so, in fact, we find it underlying
iv. 8-29. And as in B^ it is tixught tliat Israel is
punished only as a chastisement (cf. i. 5 ; Ixxix. 2),
the same idea would most probably appear in the
lost Epistle as an encouragement to the exiles. Now
this is emphatically declared to be so in iv. 6.

INTRODUCTION Ixvii

On the above grounds to which others could be
added, I am inclined to regard iii. 9-iv. 29 as a
recast of, or, at all events, as based upon the lost
Epistle. This Epistle was probably introduced by
some form of i. 1-3. These verses are, as Kneucker
has shown, corrupt in their present form.

iv. 39-v. 9, which consists of a direct address to
Jerusalem, is derived by the final editor from a
different source, mainly from the eleventh of the
Psalms of Solomon.

§ 9. Thb Relations of this Apooalypsb with

4 Ezra

In this section we shall deal with the following
questions : —

(a) The composite natiu:e of 4 Ezra.

(6) Conllictmg characteristics of 4 Ezra and Baruch, the
former to some extent non-Jeiivish.

(c) 4 Ezra from a Hebrew original

(d) Relations of the respective constituents of our Apocalypse

and 4 Ezra.

(a) The composite nature of Ezra, — Into this
question this is not the place to enter. I shall con-
tent myself with expressing my acceptance in the
main of Kabisch's masterly criticism^ of this work.
Though many of his positions cannot be maintained,
the greater number of them will, I believe, be ulti-
mately accepted as final. The work is very unequal.

^ Kabisch, Das vierU Buch JEsra, 1889, Gottingen.

Ixviii THE APOCALYPSE OF BARUCH

In it there stand side by side numerous instances of
extremely fine insight and not a few gross misap-
prehensions and bizarre conclusions. His analysis
is as follows : —

Ss=an Apocalypse of Salathiel written circ, 100 a.d. at
Home, preserved in a fragmentary condition : iii. 1-31 ;
iv. 1-61; V. 136-vi. 10; vi. 30-vii. 26; vil 45-
viii. 62; ix. 13-X..67; xu. 40-48; xiv. 28-36.

E = an Ezra Apocalypse, circ, 31 B.O., written in the neigh-
boui'hood of Jerusalem : iv. 52-v. 13a ; vi. 13-25, 28 ;
viL 26-44 ; viii. 63-ix. 12.

A = Adlergesicht — an Eagle Vision, written 90 A.D. by a
Zealot : x. 60-xii. 40.

M SB Menschensohn — a Son-of-Man Vision, written in Jeru-
salem about the time of Pompey : xiii., but much inter-
polated by R.
E^^an Ezra fragment, circ 100 : xiv. l-17a, 18-27, 36-47.
R =the Editor — a Zealot, circ, 120: iii. L (qui et Ezras),
32-36 ; vL 11, 12, 26, 27, 29 ; x. 68, 69; xii. 9, 34,
37-39, 49-61; xiii. 13&-15, 16-24, 266, 29-32,
64-68 ; xiv. 8, 176, 48-60, as well as parts of iv. 62 ;
vi 20, etc.

The above analysis may be taken as a good work-
ing hypothesis. Among other grounds which Kabisch
might have pressed to show that the book as it stands
has been edited from various independent sources and
edited most ignorantly, I will adduce only one. The
title, Dominator Domine, which in the Apocalypse of
Baruch is used only of God, and rightly so, in 4 Ezra
is a designation of God in five instances — iii. 4 ; v. 23 ;
vi 38 (in Syr., Eth., and Arm. Versions); xii. 7;
xiii. 51 ; but of an angel in six — iv. 38 ; v. 38 ; vi. 11 ;

INTRODUCTION Ixix

viL 17, 58, 75. The attribution of this divine title
to an angel can only be due to gross confusions or
interpolations in the text (see note on iii. 1 of our
text). It is to be observed that this phenomenon is
found only in the late source S and R

(&) Conflicting characteristics of 4 Ezra and JBaruch,
tJie former to some eoctent non- Jewish, — On the follow-
ing doctrines the teaching of our Apocalypse repre-
sents faithfully the ordinary Judaism of the first
century, whereas that of 4 Ezra holds an isolated
position or is closely related to Christianity.

1. TlieLaio, — From an exhaustive comparison of
the passages dealing with this subject in the two
books (sec XV. 5, note) it is clear that the possession
of the law by Israel is less a subject of self-gratulation
in 4 Ezra than in Baruch. In the latter, especially
in B^ it protects the righteous (xxxii. 1), justifies
them (li. 3), is their hope (li. 7) and never-failing
stay (xlviii. 22, 24). This is decidedly orthodox
Judaism. In 4 Ezra, on the other hand, man
trembles before the law; he needs mercy, not the
award of the law, for all have sinned (viii. 35); it
has served rather unto condemnation ; for only a very
few are saved through good works (vii. 77) or the
divine compassion (vii. 139). It is hardly necessary
to point out that this conception of the law approxi-
mates to the Pauline view.

2. Works. — In my note on xiv. 7 I have con-
trasted the teaching of the two books on this subject,
and arrived at the conclusion that in 4 Ezra the

Ixx THE APOCALYPSE OF BARUCH

doctrine of works as it is found in Baruch can hardly
be said to exist. Here again Baruch represents tradi-
tional Jewish orthodoxy, but 4 Ezra not. We should
observe also that the latter guards carefully against the
doctrine of salvation by works by making salvation
depend on works and faith combined (cf. ix. 7 ; xiii. 23 ;
cf. St. James ii. 14-26).

3. Ju^ijication, i.e, by the law or by works. — This
subject might have more logically been treated under
the preceding head. For my own convenience I have
given it separately. On p. 39 I have shown that
justification by the law, though taught in Baruch, is
absent from 4 Ezra. In this respect again the latter
is non-Jewish.

4. Original Sin and Fretioill. — On pp. 92-93,
from a study of the passages in 4 Ezra bearing on
these subjects, we have found that there was in man to
begin with a wicked element (" granum seminis mali,"
iv. 30) ; and that through Adam's yielding to this
evil impulse a hereditary tendency to sin was created,
and the cor malignum developed (iii. 21-22). The
evil element having thus gained the mastery over man,
only a very few are saved through mercy (vii. 139;
viii. 3); hence the writer of vii. 118 naturally charges
Adam with being the cause of the final perdition of
man.

In the face of such a hopeless view of man's con-
dition, human freewill cannot be maintained : practi-
cally man has none, for only a handful out of the
whole human race are saved (vii. 51-61 ; ix. 16);

INTRODUCTION Ixxi

theoretically he is said to have it, but this is to justify
his final condemnation (see p. 93).

This teaching is practically unique in Judaism
between 1-300 A.D. — in fact it is not Jewish but
Christian doctrine. In Baruch, on the other hand,
conformably to early Eabbinic teaching, it is declared
that Adam is not the cause of man's perdition, but that
each man is the Adam of his own soul (liv. 19). There
is not, moreover, a trace of Ezra's elaborate theory, and
the doctrine of original sin is stoutly denied in liv. 15,
19 — not a trace save only in xlviii. 42, where
spiritual death is traced to Adam. Elsewhere — xvii.

3 ; xxiii. 4 ; liv. 1 5 — it is only physical death that is
ascribed to Adam's transgression. But in Ezra, as we
might expect from what precedes, both spiritual and
physical death are always traced to Adam — ^iii. 21, 22 ;
iv. 30; vii. 118-121.

Thus on various grounds we see that whereas
Baruch is a pure product of the Judaism of the time,

4 Ezra is the result of two influences at work, first
and mainly a Jewish, and secondly a Christian, It
VHis no dovht owing to this Christian dement in
tlie latter that it won and preserved a high 2>osition in
the Christian Church. It constitutes, in fact, a confes-
sion of the failure of Judaism.

The above peculiarities of doctrine in 4 Ezra dis-
cover themselves almost universally in S. The author
of S was undoubtedly a Jew, but a Jew who had been
impressed and imbued to some extent by Christian
teaching, probably by Pauline.

Ixxii THE APOCALYPSE OF BARUCH

{e) 4 Ezra /ram a Hebrew Original. — ^Though
this question could onlj be settled bj an exhaustive
study of the text presupposed by the Versions,
I am convinced that a Hebrew groundwork underlies
at all events the greater part of this book. I
might call attention here to the frequent occurrence
of the Hebraism — the finite verb combined with the
cognate infinitive — as evidence in this direction. Thus
in iii 33 we have '^ pertransiens pertransivi " ; iv. 13,
"festinans festinavit"; iv. 26, " proficiscens profectus
sum**; V. 30, " odiens odisti *'; v. 45, " viventes vivent";
vL 32, " auditu audita est"; vii 5 " volens voluerit," and
so on in vii 14, 21, 67, 70, 75 ; viii. 8, 15, 58 ; ix. 1 ;
X. 32; xi. 45; xiv. 3, 29. All these appear in the
Syri«M5 Version, save five — iv. 26; vii. 5, 14; x. 32; xiv.
29. Still more are omitted in the Ethiopic Version. On
the weight to be assigned to this feature of the text
as evidence of a Hebrew background, see pp. xliv.-li.
I may add that in the late work 5 Ezra xv. 9 ; xvi.
66, this idiom is found ; but in the latter passage it
is a quotation from our Apocalypse (see p. xx.), and
in the former it is apparently a quotation also.

(d) Relations of the respective constituents of (mr
Apocalypse and 4 ETsra, — My present purpose does
not call for an exhaustive list of the passages
common to the two books. This will be given
elsewhere. It will be sufficient to indicate the
direction such an inquiry should pursue, and to
mention some of the chief grounds for determining
the relations in which the various constituents of

INTRODUCTION Ixxiii

Baruch stand to those of 4 Ezra. These determina-
tions must, however, pending further investigation, be
regarded as provisional

Of the multitude of thoughts, phrases, and com-
monplaces that are common to both books, a large
immber already occur in previously existing literature ;
and as these may possibly be drawn independently
from such sources by both books, they are not helpful
at the outset in determining the priority of either
book or of their respective constituents. Again, of
many other common passages, the sources, it is true,
are no longer found ; yet that such did exist in certain
cases we have ample grounds for believing; see the
note on xxix. 4 for the common original of 4 Ezra vi.
49-52 and of our Baruch xxix. 4. Thus we must be
on our guard against tracing relations of dependence
where both books have been borrowing independently
from the same lost source.

We shall now point out the relations in which A^,
A^ A^ B^ B^ stand to Ezra. I shall refer to the
following constituents of the latter, S, E, E^ M (ac-
cording to Kabisch's analysis on p. Ixviii).

A^. — A^ and S are apparently related in only one
passage: Bar. xxix. 4 and 4 Ezra vi. 49-52. But
this relation is not of dependence on either side, but
of common derivation from the same lost source ; see
xxix. 4, note. As regards A^ and the E constituent
of Ezra, xxix. 36-6 of the former, " The Messiah vxill
then hegin to be revealed . . . and those who hungered
will rejoice; moreover also they will hehold marvels^*

Ixxiv THE APOCALYPSE OF BARUCH

and viL 276-28 of the latter, " Videbit mirabilia mea ;
revelabiiur enim JUivs mens . . . et jocundabit qui
relicti sunt," are certainly connected. If we add to
these connections in thought and diction the fact that
only in A^ and £ in the Baruch and Ezra literature is
the passive rdle assigned to the Messiah, we may
reasonably conclude that there is a direct relation of
dependence between them. A^, I think, is earlier than
E ; both are prior to 70 A.D. Finally, A* and M may
be connected in xxix. 3 and xiii. 16^20. The thought
seems earlier and more vigorous in A^. In M it is
threshed out ; but such considerations are indecisive.
If there is a relation of dependence between them,
A^ is probably earlier than M, for in A^ the Messiah
has a passive rdle, in M an active one. The idea of
a passive Messiah conceived as early as 160 B.o. was
not likely to hold its ground in later times when the
needs of the i>eople called for an active leader and
combatant in the Messiah.

A*. — A* and M, i.e, xiii. of 4 Ezra, are related.
Of. xl. 2, "My Messiah will convict him of all his
impieties . . . and set before him all the works of his
hosts," with 4 Ezra xiii. 37, " Ipse autem filius mens
arguet quae advenerunt gentes impietates eorum . . .
et improperabit" ("improperabit" is a mistaken render-
ing; read "ordinabit" with Syr. and Eth.) "coram eis
mala cogitamenta eorum." The connection is manifest.

The first halves of these sentences agree verbally, so
likewise do the second ; for " set before him " =
irapaarrjcrei, Korh irpoatairov avrov = VTih T^^ 5 ^^^

INTRODUCTION Ixxv

" improperabit " (or " ordinabit," Syr. and Eth.) " coram
eis *' = iirioToifidaei /carit irpoaoDirov avr&v = T^^*^
^TVTlh ; for irapiardvav and iTnaroi/Sd^ecv are both
LXX. renderings of Tii?. The phrase is derived from
Fsahn xlix. 22 (of. also Leviticus i. 1, 7, 8, 12; vi. 12).

A number of features into which I cannot enter
here show that it is M that is dependent on A', and
not vice versa.

The verse just dealt with reappears in xii 32, in
the Eagle Vision designated A by Kabisch, in a form
which shows it dependent on M. A* is thus earlier
than M and A in 4 Ezra.

A*. — Although there are many points of contact
between A** and 4 Ezra, there are none that neces-
sitate the theory of dependence on either side save in
liv. 15, 19. These verses which represent the teaching
of orthodox Judaism circ. 50-70, were before the writer
of the S element in 4 Ezra (cf. iii 21-22; iv. 30;
vii. 48), where a non-Jewish turn is given to the
borrowed thoughts and phrases.

B*. — ^Although there are many similar and identical
thoughts and phrases in B* and 4 Ezra, these are not
sufficiently characteristic or definite to furnish grounds
for determining the dependence of either. This ques-
tion must be settled on other grounds, i.e, chronological.
From the use of like thought or diction, one might
argue, on the one hand, that B^ is dependent on the E
element of 4 Ezra; compare iii. 7 with vii 30; on the
other, that B^ is a source of E^ of 4 Ezra ; compare
IxxviL 3-6 with xiv. 30-33, and Ixxvii. 14 with xiv.

Ixxvi THE APOCALYPSE OF BARUCH

20; that it is likewise a source of S ; compare Ixxxiv.
10 with X. 24. In these latter passages a different
turn is given to the phrases found first in Baruch«

B^ — ^Between B' and 4 Ezra there are almost
innumerable points of contact, but the bulk of them
are indecisive for our purposes. With the older
elements of 4 Ezra its points of similarity are few and
unimportant ; but the relations between B' and S are
very close. The &ct of man's sinning consciously
is frequently emphasised in B* and S (cf. Bar. xv. 6 ;
xix. 3 ; xlviii. 40 ; and 4 Ezra viii. 56, 58-60 ; vii 72).
The doctrine that the world was made for man is con-
fined to B^ and S ; see notes on xiv. 18 ; xv. 7. Their
teaching on the law and on works and justification is
allied — in some particulars identical hU as a whole at
variance, owing to Christian influences at work in S ;
see pp. Ixix.-lxx. In B^ we have an exposition of the
views of orthodox Judaism 70-100 A.D.; in S we find
much of the actual teaching in B^ recast under
Christian influences. S seems to us in every respect
to be later than B*.

§ 10. Eelation of this Apocalypse with the

New Testament

The points of contact between this Apocalypse and
the New Testament are many in number. The most
of these, however, are insufficient to establish a relation
of dependence on either side; for the thoughts and
expressions in question could be explained from pre-
existing literature, or were commonplaces of the time.

INTRODUCTION

Ixxvii

Of these a list will be given immediately, followed by
another list of passages which seem to show that our
text may in a few instances be derived from the New
Testament.

New Teatament.

Mt iii. 16. — Lo,
the heavens were
opened.

Mt. iii. 17 (xvii.
5 ; John xiL 28).
— A voice from
heaven.

Mt iv. 8.

Mt xxiv. 7 (Mk.
xiii. 8 ; Luke xxi.
1 1 ). — Famines . . .
and earthquakes.

Mtxxiv. 11,24.
— Many false pro-
phets.

Mt. xxiv. 19
(Luke xxiii. 29).

Mt. xxvi. 24. —
It had been good
for that man, etc.

Mt xxiv. 27. —
For as the lightn-
ing ... so shall be
the coming of the
Son of Man.

Luke XX. 36. —
Equal unto the
angels.

Luke xxi. 28 (1
Pet iv. 7).— Your
redemption draweth
nigh.

pArallels in our
Apocalypse.

xxii. 1. — Lo,
the heavens were
opened.

xiii. 1 ; xxiL 1. —
A voice from the
height

Ixxvi. 3.
xxviL 6, 7.

xlviiL 34 (see
note).

X. 13, 14 (resem-
blance slight).

X. 6. — Blessed is
he who was not
bom, etc.

liii. 9. — Now
thatlightning shone
exceedingly so as
to illuminate the
whole earth. (The
h'ghtning here sym-
bolises the Messiah.)

li. 10.

xxiii. 7. — My re-
demption has drawn
nigh.

Probable source of
both.

Ezek. i 1.

Dan. iv. 31.

Dent xxxiv. 1-4.

Commonplaces of

Jewish Apocalyptic

Isa. liv. 1.

A Jewish Com-
monplace.

A coincidence (?).

Eth. En. dv.
4, 6.

Eth. En. li.
2. — The day of
their redemption
has drawn nigh.

Ixxviii

THE APOCALYPSE OF BARUCH

New Testament.

Acts xy.lO( where
the law is spoken of
as a "yoke"; cf.
Gal. V. 1).

Rom. ii. 14, 16.

Rom. viil 18 (2
Cor. iv. 17).— The
sufferings of this
present time are not
worthy to be com-
pared with the
glory, etc.

1 Cor. iv. 6 (Heb.
iv. 13).

2 Cor. iv. 17
(Rom. viii. 18).

1 Tim. i. 2.—
Mercy and peace.

2 Peter iii. 9.

2 Peter iii. 13
(Mt. xix. 28 ;
Rev. xxi. 1). — New
heavens and a new
earth.

Rev. XX. 1 2. —
The books were
opened.

ParallelB in our
Apocalypse.

xli. 3.— Theyoke
of Thy law.

xlviii. 40 (see
note).

XV. 8. — This
world is to them a
trouble and a weari-
ness . . . and that
which is to come, a
crown with great
glory.

Ixxxiii. 3.

XV. 8.

Ixxviii. 2. —
Mercy and peace.

xxi. 20.

xxxii. 6. — Re-
newed His creation.

xxiv. 1. — The
books will be
opened.

Probable source of
both.

A current expres-

sion.

A Jewish Com-
monplace.

A Jewish Com-
monplace (f).

(Cf. Eth. En. ix.

6).

A Jewish Com-
monplace.

A coincidence.

A coincidence.
Isa. Ixv. 17, etc.

Dan. vii. 10.

In the following passages our text is dependent on
the New Testament, or on some lost common source : —

Mt. xvi 26. — For what shall
a man be profited, if he sliall
gain the whole world, and for-
feit his soul? or what shall a man
give in exchange for his soul ?

Luke L 42. — Blessed art thou
among women, etc.

li. 15. — For what then
have men lost their life or for
what have those who were on
the earth exchanged their soul 1

liv. 10. — Blessed be my
mother among those that bear,
etc. (probably interpolated).

INTRODUCTION

Ixxix

1 Cor. XV. 19. — If in this
life only we have hoped in
Christ, we are of all men most
miserable.

1 Cor. XV. 35. — How are the
dead raised ? and with what
manner of body do they come?

James i. 2. — Count it all
joy when ye fall into manifold
temptations.

Rev. iv. 6. — In the midst of
the throne, and round about
the throne,fourlivingcreatures.

XXL 13. — ^For if there were
this life only . . . nothing
could be more bitter than this.

xlix. 2. — In what shape will
those live who live in that day?

lii. 6. — Rejoice ye in the
suffering which ye now suffer.

li. 1 1. — The living creatures
which are beneath the throne.

§11. Value of our Apocalypse in the Attestation
OF THE Jewish Theology of 50-100 a.d., and
IN the Interpretation of Christian Theology

FOR THE SAME PERIOD.

This book presents us with a vivid picture of the
hopes and beliefs of Judaism during the years 50-100
A.D. As it was written at different dates during this
period and by different authors, its composition was
thus contemporaneous with that of the New Testa-
ment. It is, therefore, of very great value to the
New Testament student^ as it furnishes him with
the historical setting and background of many of
the New Testament problems. We are thereby
enabled to estimate the contributions made in these
respects by Christian thought, as well as to appre-
ciate the world's need of the Pauline dialectic.
For the purpose of illustrating our meaning we shall
first of all draw attention to the doctrine of the Eesur-
rection in our Apocalypse. Of the Jewish doctrine

Ixxx THE APOCALYPSE OF BARUCH

here set forth, St Paul's teaching on this subject
will be seen to be in some respects a development
Secondly, we shall briefly advert to the doctrines of
Original Sin and Freewill, Works and Justification,
Forgiveness, in which the Jewish teaching and the
Christian stand in strong antagonism.

(a) The Resurrection, — In xlix. 2-li. a view of
the resurrection is expounded, which sets forth first
the raising of the dead with their bodies in exactly
the same form in which they had been committed to
the earth with a view to their recognition by those
who knew them, and next their subsequent transfor-
mation with a view to a spiritual existence of unend-
ing duration. In my notes on pp. 83, 84, I have
shown that the Pauline teaching in 1 Cor. xv. 35-50
is in many respects not an innovation, but a developed
and more spiritual exposition of ideas already current
in Judaism.

(6) Original Sin and FreeiinlL — ^According to our
Apocalypse,^ the penalties which man has incurred
through Adam's sin affect only his physical existence.
He still preserves his freewill; whether he is saved
or lost, it is his own doing. Adam's sin is limited in

^ Only in B*, xlviiL 42, is spiritual death traced to Adam. This
passage may be interpolated ; for (1) in all other passages in B* it is only
physical death that is so traced. (2) It conflicts with the presupposition
underlying B* that man can work righteousness and acquire merit as
against Go<l (see xiv. 7, note). (3) In A' (see liv. 15, 19) original sin is
denied and freewill asserted in the clearest terms. (4) The doctrine of
original sin is unknown to the Talmud (see Weber, 217, 240 ; Edersheim,
Ltfe and Times, etc., i. 165). We have shown elsewhere (pp. lxix.-lxzi.)
that the teaching of 4 Ezra on this subject is largely non-Jewish.

INTRODUCTION Laori

Spiritual consequences to himself; eveiy man is the
Adam of his own soul (see pp. 44-45, 93).

St Paul's doctrine is strongly antagonistic. Both
physical and spirUtud death are due to Adam's sin.
Owing to that sin man is henceforth dominated by
a power ( = original sin) which makes his fulfilment
of law and therefore his realisation of righteousness
impossible. He is not, however, robbed wholly thereby
of freewill, but retains it in a degree only sufficient
to justify his condemnation.

Works and JustificaHon, — In our Apocalypse the
righteous are saved by their works (IL 7), and their
righteousness is of the law (Ixvii 6). In the con-
sciousness of their justification by the law (li 3) they
can with confidence approach God and look to Him
for the fulfilment of their prayers because of their
works wherein they trust (IxiiL 3, 5 ; Ixxxv. 2), and
owing to the same ground of confidence they depart
from this world full of hope (xiv. 12). But their
works are not limited to themselves in their saving
influences. So long as the righteous live, their right-
eousness is a tower of strength to their people (iL 2),
and after their death it remains to their country a
lasting ground of merit (xiv. 7; Ixxxiv. 10); see
notes on xiv. 7 ; xxL 9.

With every position here maintained Christianity
is at variance, and rabbinic teaching in full accord.

Forgiveness. — How far did this doctrine exist in
Pharisaic Judaism, and in what relation does it stand
to the Christian doctrine of forgiveness ? In Phari-

Ixxxii THE APOCALYPSE OF BARUCH

saic Judaism forgiveness was a wholly subordinate
conception, and can onlj be considered in conjunction
with its views on merit and demerit. If we wish to
discover the Pharisaic doctrine of forgiveness we must
have recourse to the Talmud ; for that the Pharisaic
views of the first century on this subject were those
which later prevailed in the Talmud, is to be inferred
on these grounds: — (1) In Matt iii 9 the words
" Think not to say within yourselves, we have Abraham
to our father," show that the doctrine of the vicarious
righteousness of Abraham was a popular belief. Now
this latter doctrine at once presupposes and forms
an organic part of the Talmudic doctrine. (2) The
teaching on works in our Apocalypse and partially
also in 4 Ezra, as well as that of St. Paul's Jewish
antagonists, belong also organically to the Talmudic
doctrine of works and forgiveness.

The Talmudic doctrine of works may (see Weber,
pp. 267-300) be shortly summarised as follows: —
Every good work — whether the fulfilment of a com-
mand or an act of mercy — established a certain degree
of merit with God, while every evil work entailed a
corresponding demerit. A man's position with God
depended on the relation existing between his merits
and demerits, and his salvation on the preponderance
of the former over the latter. The relation between
his merits and demerits was determined daily by the
weighing of his deeds (see Eth. En. xli. 1 ; Ixi. 8 ;
Weber, 272). But as the results of such judgments
were necessarily unknown, there could not fail to be

INTRODUCTION Ixxxiii

much uneasiness, and to allay this the doctrine of the
vicarious righteousness of the patriarchs and saints
of Israel was developed, not later than the beginning
of the Christian era (cf. Matt, iii 9). A man could
thereby summon to his aid the merits of the fathers,
and so counterbalance his demerits.

It is obvious that such a system does not admit of
forgiveness in any spiritual sense of the term. It can
only mean in such a connection a remission of penalty
to the offender, on the ground that compensation is
furnished, either through his own merit or through
that of the righteous fathers. Thus, as Weber vigor-
ously puts it: "Vergebung ohne Bezahlung gibt es
nicht." ^ Thus, according to popular Pharisaism, God
never remitted a debt untU He was paid in fvll^ and
so long as it was paid it mattered not by whom.

It will be observed that with the Pharisees for-
giveness was an external thing ; it was concerned not
with the man himself but with his works — with these
indeed as affecting him, but yet as existing independ-
ently without him. This was not the view taken by
the best thought in the Old Testament. There for-
giveness dealt first and chiefly with the direct relation
between man's spirit and God; it was essentially a
restoration of man to communion with God. When,
therefore, Christianity had to deal with these problems,
it could not accept the Pharisaic solutions, but had
in some measure to return to the Old Testament to

^ In certain extraordinary cases, the divine forgiveness was conceived
possible where no merit was at hand, see 4 Ezra viiL 36 ; Weber, 292, 300.

Ixxxiv THE APOCALYPSE OF BARUCH

authenticate and develop the highest therein taught,
and in the person and life of Christ to give it a
world-wide power and comprehensiveness.

We thus see that forgiveness was conceived as (1)
the restoration of man to communion with Ood; (2) the
remission of penalty on the receipt of certain equivalents.
Of these two the former alone is taught in the Gospels.
In the Pauline Epistles, however, the vrriter maintains
indeed the former as the essential element in for-
giveness, but he also incorporates in some degree the
latter conception, and not unnaturally as having been
originally a Pharisee of the Pharisees. Thus in his
doctrine of the Atonement, he introduces the Pharisaic
conception by representing the penalty due to man's
sin as endured by Christ. This is undoubtedly a
more spiritual form of the Pharisaic doctrine, and
rightly interpreted it preserves the element of truth
which underlies the Pharisaic teaching. It needs,
however, to be kept in complete subordination to the
former. But that it has not been so kept is obvious
from every page of the history of this doctrine since
the Christian era. In every age this Pharisaic error
has won an evil eminence in the Church — before the
eleventh century in representing Christ's death as a
debt paid to the devil in lieu of the latter's claim on
man, and in the subsequent centuries as a sacrifice to
the alleged unforgivingness of God. Wherever or
whenever this evil leaven has appeared, it has been
followed by shallowness, unreality, and every vice of
the unspiritual life.

THE APOCALYPSE OF BAEUCH

[Translated from the Greek into Syriac]
I. And it canie to pass in the twenty-fifth year of i.-iv. l=B*.

Thb First Section be completed (iii.) ? God replies that

the punishment is only temporary (Iv.

I.-V. 6. nioso chapters consti- 1). Yet, rejoins Baruch, even so, the

tnto the first of the seven siM^tions enemy will, by the pollution and fall

into which, according to the scheme of Zion, glory l>efore their idols over

of the fnial editor, the book was the nation loved of God (v. 1). Not

originally divided by fasts. These so, answers God ; judgment must be

sections were divided by fasts which executed on Judah, yet the heathen

generally lasted seven days (see v. 7, will have no cause to glory, for it is

note ; ix., note). In each section there not they that will destroy Zion (v.

is a definite movement or order of 2, 3). Baruch thereupon assembled

events observed. This order briefly the people in the Cedron valley, and

is: firstafast, then a divine command delivered the divine message; and

or revelation, and finally the publi- the people wept (v. 5, 6).

cation of the command or matter so I. [TranslaUd from Greek into

revealed. In some cases a prayer (Syriac.] Tliese words are found in

follows the fast, and a lamentation their above position in the Sjrriac

the publication of the divine dis- MS. As they were placed there either

closure (see notes already referred by the Syriac translator or a subse-

to). queut scribe, I have bracketed them.

It will l>e observed that iv. 2-7 is The statement they convey, however,

interpolated probably from B'. is bonie out by all other evidence.

In this section the word of the Thus we find (1) transliterations of

Lord comes to Baruch announcing Greek words ; (2) renderings ez>

the coming, though temporary, de- plicable only on the hypothesis that

struction of Jerusalem on account the translator followed the wrong

of the wickedness of the two trilics meaning of the Greek word before

(i.) ; with a view to this destruction him.

Baruch is to bid Jeremiah and the re- I. 1. In the twenty -fifth year qf

maining righteous to withdraw (ii.) ; Jeconiah, Jeconiah was eighteen

Banich then in his alarm asks, will years when he began to reign in 599

tills destruction be final ? will chaos (2 Kings xxiv. 8). After reigning

return and the number of souls three months he was carried into

\

r ;

i

2 THE APOCALYPSE OF BARUCH

Jeconiah king of Judah, that the word of the Lord
came to Baruch the son of Neriah, and said to him : 2.
" Hast thou seen all that this people are doing to Me,
that the evils which these two tribes which remained
have done are greater than (those of) the ten tribes
which were carried away captive ? 3. For the former
tribes were forced by their kings to commit sin, but these
two of themselves have been forciug and compelling
their kings to commit sin. 4. For this reason, behold
I bring evil upon this city, and upon its inhabitants,
and it will be removed from before Me for a time, and

captivity. Yet during bin captivity 3. Farced by l/uir kings. I.e. by

be is stUl called king (2 Kings xxv. Jeroboam and otbors of tiie kings of

27 ; Jer. zxix. 2 ; Ezek. i. 2). Thus Israel.

his twenty-fifth year would be 692, These two . . . compelling their

or two years before the approach of kings to commit sin. It was in some

Nebuchadrezzar. It is no objection instaucestheprincesof Judah,andnot

to this tliat, according to vL 1, only Zedckiah, that resisted the teaching

one day and not two years should and prophecy of Jeremiah : cf. Jer.

elapse between the prediction and xxxviii. ; and Josephus, ^m^. x. 7. 2,

its fulfilment ; for in like manner the 6 5i 2)e5eic/af 4<p* 6aoy fiiy iJKove toO

siege of Jerusalem, which lasted two wpotfu^ou raOra XiyoyroSf itrelOero

years, is represented as lasting one ai^rj;, Kal avp^jSei wdaw C)s dXi;-

day. The unities of time are sacri- OeOovai . . . diiipdeipcw Si irdXiy

flced to suit the dramatic purposes airrby ot 0/\(m, Kal Si^oy dirb tQ¥

of the vnriter. Why the writer spoke rou irpo<l>-ffrov wpbs Airep ijOeXoy.

of Jeconiah and not of Zedekiah 4. / bring evil upmi this city, and

here, I cannot say. It was not from upon its iiMbitants (2 Kings xxii.

ignorance of the latter (cf. viii. 5). 16 ; 2 Chron. xxxiv. 28 ; Jer. vi.

The L&rd. This title of God is 19 ; xix. 3, etc.)

found in iii. 1, 4 ; iv. 1 ; V. 2 ; x. Will be removed from bef&rt Me

4, 18 ; xi. 3 ; xv. 1 ; xviL 1 ; xxiv. (2 Kings xxiii. 27 ; xxiv. 3 ; Jer.

8 ; xxviii. 6 ; xlvui. 2 ; liv. 1, 20 ; xxxii. 31).

Izxv. 1 ; Ixxvii. 3. It is, therefore, Far a time. This phrase recurs
not peculiar to any of the dill'urcnt in iv. 1 ; vi. 9 ; xxxii. 3. Since wo
elements of the l>ook. Tliis, how- must on other grounds regard xxxii.
ever, may bo due in part to the final 2-4 in its present context as an inter-
editor. See note on iii. 1. polatiou, this phrase is peculiar to

BartLch the son of Neriah. Cf. i.-viii., i.e. to B^. Although Jem-

Jer. xxxii. 12 ; xxxvi. 4 ; Bar. i. 1. salem has fallen under the Romans,

2. The ten tribes. Elsewhere in the writer of these chapters believes

this Apocalypse called " the nine and that its desolation will be but " for

a half tribes." See IzxviiL 1, note, a time." The future restoration of

CHAPTERS I. 2-1 1. 2

I will scatter this people among the Gentiles that
theymay do good to the Gentiles. 5. And My people
will be chastened, and the time will come when they
will seek for the prosperity of their times.

11. '' For I have said these things to thee that
thou mayst say (them) to Jeremiah, and to all those
who are like you, in order that ye may retire from
this city. 2. Because your works are to tliis city
as a firm pillar, and your prayers as a strong
walL"

Jerusalem is implied also in Ixxrii.
6 ; Ixxviii. 7, where the return of
the ten tribes is foretold. In B',
t>. ix.-xxvi.; xxxi.-xxxv.; xli.-xliii.;
xliv. 9-15 ; xlvii.-lii.; Ixxxiii; B', i.e.
Ixxxv., no such restoration is looked
for ; Jerusalem is rcmovoil, xx. 2
(see note in Ittc.), in order to usher
in the judgment more speedily ; in
x. 10 the writer abandons all hope
of a restore<l Jerusalem.

SccUter this people, etc. Jer. xxx.
11 ; Ezek. xxxvi. 19.

Ih good to the Oeniiles. Tliis
seems to mean to make proselytes of
the Gentiles. Cf. xll 4 ; xliL 5 ; see
also xiii. 12.

5. My people will be chastened*
Cf. xiii. 10 ; xiv. ; Ixxix. 2 ; Pss.
Sol. vii. 3 ; X. 1-3 ; xui. 6-8 ; xviii.
4.

iSiedfc for the prosperity of their
times. The writer looks forward to
a Alessianic kingdom or period of
blessedness for Israel on earth.

II. 1. According to Jer. xxxviii.
13, 28, Jeremiah was a prisoner in
the court of the guard till the cap-
ture of Jerusalem.

Jeremiah is mentioned again in
V. 6 ; ix. ; x. 2, 4.

Those who are like you. This
phrase is found in three of the
sections of this book (cf. xxL 24 ;

hii. 1 ; lix. 1 ; Ixvi 7). Cf. 4 Em
iv. 36 ; viii. 51, 62 ; xiv. 9, 49.

Withdraw from, the city. This
reappears in the Rest of the Words
of Baruch i. 1 : ** Jeremiah ... go
forth from this city." Cf. also i. 8, 7.
TIic reason for this command appears
in the Talmud. Thus, as in Taanith,
19, we are told that a house can-
not fall so long as a good man is
in it ; 80 in Pesikta^ 1156 (Buber's
edition, 1868), it is said : *' So long as
Jeremiah was in Jerusalem, it was
not destroyed, but when he went
forth from it, it was destroyed."

2. Your works are to this city as
a firm pUiar, etc. We have here
quite an illegitimate application of
Jer. vL 27: "I have made thee a
tower and a fortress among my
people." It is, however, a natural
inference from Gen. xviii. 23-88.
This verse is reproduced in the Rest
of the Words of Baruch i. 2 : ai y^
Tpoirevxal itfuav dt arvKot idpcuos ip
fU<r(f aMjiy Kal u^trecxos dde^Adyrirov
ircpiKVKkow airriiv. It will be
remarked that the reference to
"works" is omitted by this latter
book, as we should naturally expect
in a work of Christian authorship.

Your works. On the doctrine of
works taught in this book see note
on xiv. 7.

i

THE APOCALYPSE OF BARUCH

III. And I said : *' Lord, my Lord, have I come
into the world for this purpose that I might see the
evils of mj mother ? not (so) my Lord. 2. If I have
/found grace in Thy sight, first take my spirit that I
may go to my fathers and not behold the destruction
of my mother. 3. For two things vehemently con-
strain me: for I cannot resist Thee, and my soul,

ni. 1. Lord, my Lord, This
title of God is found also in xiv. 8,
16; xvi 1 ; zxiii 1 ; xxxviiL 1 ; xlviiL
4, 6, and is thus, except in one
instance, confined to B and B^. It
is remarkable that, whereas it is
used only of Qod in the Apocalypse
of Baruch, in 4 Ezra it is a designa-
tion of Qod in five instances (iii 4 ;
V. 23 ; vL 38 (in Syriac, Eth., and
Arm. versions); xii. 7 ; xiii. 51), and
of an angel in six (iv. 38 ; v. 38 ; vi.
11 ; vU. 17, 58, 75). Tliis fact makes
it probable that the introduction of
the angel in 4 Ezra is the work of
the final editor. The usual titles
used in a4hlrcs.sing an angel in that
book are dmninHa vietts (iv. 3, 5 ; v.
88 ; vii. 3; x. 34). This is applied also
to Ezra in ix. 41 ; dwniM (iv. 22,
41 ; V. 84, 85, 41, 56 ; vii. 10, 53,
182 ; viU. 6, 20, 86, 63). These last
two titles are probably equivalents
of *phM which is employed in Dan.
X. 17, 19, in addressing an angel.
The words «m»|^ V*t^ are to be
rendered Lord, my Lord as
above and not Dominaior Doinitie,
as we find in Ceriani and Fritzsche.
Linguistically indeed either render-
ing is right, but the frequent occur-
rence of this phrase in the Byriac
Version of 4 Ezra enables us to see
that the suffix is not moribund but
living ; for it appears in the Ethiopic
Version and occasionally in the
Armenian. The Syriac is a transla-
tion either of Hiawora xCpii fiov or
icOfM K^pii uov ; these in turn would

point either to nhq* *^1K, as in Gen.
XV. 2, 8, or *]'*iM n\n\ Since such

T -I T r

titles could only be used of God, we
can with certainty conclude that
their attribution to an angel in 4
Ezra is due to gross confusions or
interpolations in the text.

JUy another. Cf. iii. 2, 3 ; x.
16 ; Baruch iv. 9-16. This was a
very natural term for a Jew to
apply to Jeinisaleni. We find the
correlative expression in Isa. xlix.
21 ; Matt, xxiil 37 ; Gal. iv. 25.
It is the earthly Jerusalem that is
referred to here, for the writer of
B^ looks for a restorcil earthly Ziou
(see note on i. 4). . Again the sumo
title is applied to the fuUeii Jerusa-
lem in 4 Ezra x. 7 : ** Siou nuiter
nostra onmium," though there the
writer looks for the restoration of
Zion. In Gal. iv. 26 St Paul uses it
of the heavenly Jenisalem ; for he
has no further interest in the earthly.
The earthly was the mother of Jews,
but the heavenly of Chiistians.
Tlie earthly Jerusalem, as we should
expect, in Matt. v. 35 is still " the
city of the great King."

Lord, See i. 1, note.

2. If I have fouiid grace, xxviii.
6 ; 4 Ezra v. 56 ; vii. 102 ; viii. 42 ;
xiL7.

Take my spirit. An 0. T. ex-
pression (cf. Ps. xxxi. 13 ; Jer. xv.
15).

Qo to my fathers, xliv. 2 ; cf.
also XL 4 ; Ixxxv. 9 ; (}en. xv.
15.

CHAPTERS III. i-IV. I 5

moreover, cannot behold the evils of my mother. 4.
But one thing I will say in Thy presence, Lord
5. What, therefore, will there be after these things ?
for if Thou destroyest Thy city, and deliverest up Thy
land to those that hate us, how shall the name of
Israel be again remembered ? 6. Or how shall one
speak of Thy praises ? or to whom shall that which is
in Tliy law be explained ? 7. Or shall the world re-
turn to its nature (of aforetime), and the age revert
to primeval silence ? 8. And shall the multitude of
souls be taken away, and the nature of man not again
be named? 9. And where is all that which Thou
didst say to Moses regarding us ? "

IV. And tlie Lord said unto me: "This city will
be delivered up for a time, and the people will be

4-IV. 1. Baruch asks God if the Ezra vii. 30. In. iv. 1 this is
end of all things will follow on the answered in the negative, but in
delivery of Jerusalem into the hands xliv. 9 {i,t. V?) in the affirmative,
of its enemies ; will Israel be blotted IV. 2-7. In these verses we have
out? will there be no longer any an undoubted interpolation. The
students of the law? will all men earthly Jerusalem, the restoration
die and chaos return ? In iv. 1 God of which has just been promised,
answers that Jerusalem will again is here derided. This of itself is
be restored ; the chastisement of its suspicious. When, however, we
people soon be accomplished and turn to vi. 9 and see there that Hit
chaos will not return. The writer 'oery Jerusalem that is now delivered
thus looks forward to the returning up to its foes will hereafter be re-
felicity of Jenisalem. stored, and that for ever, the incon-

III. 6. To wh(m shall thai which &^^^y <>' ^^^ese verses with their

M in Thy law be explained t The pi'esent context emerges still more

real answer to this question is clearly. This incongruity is stiU

given in Baruch's own words in f»irther emphasised when we observe

xlvi. 4. ^^^ ^^ actual vessels of the earthly

7. We should observe that the t^mpl® ^^ committed to the earth

Syriac word ZUD^Z, here trans- ^^ «« 7»g«\that they may be pre-
J I h^^-i^j.*., « »w o served for future use m the restored

latcd " world," really means "oma- Jerusalem (vi. 7-9). The vessels of

nicnt." Tlius the translator followed the heavenly Jerusalem would uatu*

a wrong sense of K6<rfios here. rally be of a heavenly kind, and are

Revert to primeval silence. Of. 4 in fact already there (iv. 5).

<

THE APOCALYPSE OF BARUCH

chastened during a time, and the world will not be
iv.2-7=B"(?). given over to oblivion. 2. [Dost thou think that

this is that city of which I said : ' On the palms of

My hands have I graven thee'? 3. It is not this

building which is now built in your midst ; (it is) that

^ which will be revealed with Me, that which was pre-

2. It is uoteworthy that the words
"Ou the palms of My hamUi," etc.,
which are taken from Isa. xlix. 16,
agree letter for letter with the
Syriao Version, which here stands
alone against the Mass., LXX., and
Vulg., in presupposing n» n\!)3 Vy

instead of Mass. d'&3 Sy. Tliis

fuller phrase which the Syriac pre-
supposes is the usual one (cf.
1 Sam. V. 4 ; 2 Kings iz. 85 ;
Dan. X. 10).

8. It is not this building . . .
{it is) that which will he reoealed.
These words represent one of the
final stages of a movement which
had already its beginumgs in the
0. T. Throughout the 0. T. Jeru-
salem had always been singled out
as the one place on earth in which
it had pleased Qod to dwell, and
with which He had inseparably
connected His name. But from
the growing transcendence and en-
largement of the idea of God, com-
bined with tlie dcopouod conscious-
ness of sill, and thu couHoqucnt sunnu
of the uutitacss of Jorusalom as
Qod's hal)itation, the doctrine of a
heavenly JcruMiloui complete in all
its parts came to be evolved.

Of the existence indeed of
heavenly antitypes of the Tulwr-
uaclu uud its furniture we am told
already in the Priest's Code (Exod.
zzv. 9, 40, cf. Heb. viii. 5). It
needed only a step further to postu-
late the existence of the heavenly
• temple and city. That the earthly
copies needed to be purified or even

wholly renewed, we are taught in
Iso. Ix. ; Ezuk. xl.-xlviiL; but that
nothing else could suflice save the
actual descent of the heavenly Jeru-
salem to the earth was not con-
eluded till the revival of religion
under the early Maccabees. In Isa.
liv. 11 and Tob. xiii. 16, 17, there
are highly figurative accounts of the
rebuilding of Jerusalem, but it is
the earthly. The first actual emer-
gence of the idea of the heavenly
seems to be in the Eth. En. xc. 28,
29, where the old Jerusalem is re-
moved and the new is brought and
set up by God Himself, though even
there a prior existence is not as-
signed to the latter. This would
l)e about 164 b.o. But the older
iileas still held their ground. Thus
in the Psalms of Solomon xvii. 25,
33 {circ. 70-40 B.O.), as in the oldest
part of the Eth. En. x. 16-19 ; xxv.
1 {circ. 180 B.O.), the purification of
Jerusalem is all that appears need-
ful to tlie writers as a preparation
for the Messianic king«loni. Even
when we come down to the lirst
century of the Christian era, such
puiilicatiun is deemed suHicient for
the teiupwary Messianic kingdoms
depicted in Apoc. Bar. xxix. ; xxxix.-
xl. ; Ixxii.-lxxiv. ; E:&ra vii. 27-30
(for vii. 26 Is an iuteritolution, as
Kubisch points out) ; xii. 32-34 ;
and possibly in xiii. 32-50, where
xiii. 36 seems also an intrusion.
In all these passages a Messiah is
expected. In B^ of the Apoc Bar.
i.e. vi. 9, Jerusalem is to be restored

CHAPTER IV. 2-4 7

pared beforehand here from the time when I took

counsel to make Paradise, and showed it to Adam
before he sinned, but when he transgressed the com-
mandment, it was removed from him, as also Para-
dise. 4. And after these things I showed it to M7

and to 1)0 establishod for ever, but was taken from him aiid^llkOWiBe
this is not the new Jerusalem com- the possession of Paradise. Among
ing down from heaven. The latter the Rabbins the heavenly Jerusalem
is mentioned in xxxiL 2-4. It was was called nVyo Sr D'SriT {=ii&Pto
indeed a very current conception in 'UpowraK^fA). For the various Rab-
the latter half of the first century \^i^^[q conceptions regarding it, see
A.D. Thus we find it in Gal. iv. Schottgen, de Jlieros, Coelest in his
26 ; Heb. xiL 22 ; Rev. iii. 12 ; j/orae HOr. 1205 sqq, ; Meuschen,
xxi. 2, 10. In Gal. iv. 26 the j^f, ex Tcdnu iU. p. 199 aqq,;
heavenly Jerusalem is a symljol of Bertholdt, Cfhristologia, 217-220;
the spiritual commonwealth of which Eisenmenger, EtUdecktes JudetUhwm
the Christian is even now a memljer. [i 839-846; Weber, Lehrm d.
But in Rev. iii. 12 ; xxi. 2, 10, it is Talmud, 356-369, 386.
an actual city, the counterpart of j^ook counsel to make Paradise.
the earthly Jerusalem, with its own which Paradise is this ? The con-
buildings and vessels. Here we text might support either. For we
should probably class the passage niight regard it as the Paradise
in Test Dan. v. This city was to ^hich is kept in heaven like the
descend from heaven, but this ex- heavenly Jerusalem. Adam could
pectation does not apparently lie at gee both before his fall, but after it
the base of Heb. xii. 22. Sunilar He lost the vision of both. It may,
conceptions to that found in Rev. however, be the earthly Paradise in
iii. 12 ; xxi. 2, 10, appear in 4 ^hich he was placed at the first
Ezra viii. 52, 63 ; x. 44-59 ; and also Tjie period to which the creation
in vii. 26 and xiu. 36, though we of the earthly Paradise is assigned
must regard one or both of the last varies. In Gen. ii. 8 - 17 it is
two as interpolated. With these apparently one of the last works
last we might reckon also the of the creation. When, however,
heavenly Jerusalem mentioned in ^g come down to the Christian
the text The heavenly Jerusalem era, its creation was attributed
is variously described as the via to the third day ( Jub. ii. 7 ;
(Test Dan. v.), 1^ &p<o (Gal. iv. 26), giav. En. xxx. 1). The heavenly
Koivi/l (Rev. iii. 12 ; xxL 2), iwovpd- Paradise, on the other hand, is de-
Plot (Heb. xii. 22). It was created gcrfbed as already existing before
in the beginning of creation, and the creation of the world either
preserveil in heaven. It was shown actually or in the mind of God (see
to Adam before he sinned. To Pesach, 54a ; Beresh, 20 fai Weber
Adam indeed the heavens had been jr^^ ^^ 7; \^\).
open originally (Slav. En. xxxi. 2 ; \* l' ahwoed U to My servant
Philo, Qwust. xxxiL in Oen. ; Book Abraham, There is naturally no
of Adam and Eve, L 8) ; but when mention of this fai Gen. xv. 9-21 ;
he transgressed the commandment hut in the Beresh, rabba on Oen.
the vision of the heavenly Jerusalem xxviii. 17 we are told that this

4

8 THE APOCALYPSE OF BARUCH

servant Abraham by night among the portions of

the victims. 5. And again also I showed it to

/^ilosea on Mount Sinai when I showed to hiin the

[likeness of the tabernacle and all its vessels. 6. And

now, behold, it is preserved with Me, as also Paradise.

7. Go, therefore, and do as I command thee."]

v.-ix.i=B^ V. And I answered and said: "I shall, therefore,

/6e in great straits in Zion, because Thine enemies will

jcome to that place and pollute Thy sanctuary, and

lead Thine inheritance into captivity, and will lord it

over those whom Thou hast loved, and they will depart

again to the place of their idols, and will boast before

Lthem. And what wilt Thou do for Thy great name ? "

1^2. And the Lord said unto me : " My name and My

.glory have an eternal duration ; My judgment, more-

/ over, will preserve its rights in its own time. 3. And

j thou wiltsee with thme eyes that the enemy, will not

overthrow Zion, nor burn Jerusalem, but be subsei'vient

(J^o the judge for a time. 4. But do thou go and do

^-whatsoever I have said unto thee." 5. And I went

I f^nd took Jeremiah, and Adu, and Seriah, and Jabish,

^vision was accorded to Jacob when What wilt Thou do^ etc. Joshua

sleeping at Bethel. vii. 9 ; cf. 4 Ezra iv. 25 ; x. 22.

5. Cf. Exod. XXV. 9, 40. 2. My navie and My glory, etc.

6. See note on verse 8. Ps. cxxxv. 13.
1, As I command thu. A fre- Myjiidgmentt moreover, vrill pre-

quently recurring phrase (cf. v. 4 ; serve its rights. This phrase in a

X. 4 ; xxi. 1 ; 4 Ezra v. 20 ; xii. 51). slightly different form recurs in

v. 1. ITiine inheritance, Deut. xlviii. 27, and Ixxxv. 9.

• iv. 20 ; ix. 26, etc. ; Rest of Words S. Tliis is carried out in vi. 5 ; vii.

of Baruch, ii. 7 ; iil 6. 4. This refers to the command

Whom Thou hast loved, Ephes. given in ii. 1.

zxi. 20 ; 4 Ezra iv. 23. 5. Adu, There is a priest of this

Boast htifore them, Qt, vii. 1 ; name who went up with Zerubbabel

Ixvii 2, 7 ; Ixxx. 3 ; Rest of Words (Neh. xii. 4). According to Mass.

of Barach, i. 5 ; iv. 7. he is cidled Iddo, but both tlie

CHAPTERS IV. 5-VI. i

and Gedaliah, and all the honourable men of the
people, and I led them to the valley of Cedron, and
I narrated to them all that had been said to me. 6.
And they lifted up their voice, and they all wept. 7.
And we sat there and fasted until the evening.

VI. And it came to pass on the morrow that, lo !

Syriac and Vulgate give Addo. In
Ezra viii. 17 another Iddo is men-
tioned who returned with Ezra from
Babylon.

Seriah, This Seriah was brother
of Hanich and chief chamberlain of
Zedekiah. He went with the latter
to Babylon (see Jer. II. 59, 61).

JabisTu This name has been iden-
tificd with *lyo-P'ffi — \'Si)fi (1 Cliron.
iv. 0), but l)oth the form of tho name
and the time of Jabcz are against
this identification.

Qedcdidk, This is Gedaliah the
son of Ahikam (see Jer. xl. 14).
But Gedaliah might also be from
Vo6o)da% = n*Vnj; (cf. 1 Chron. viii.

26) a companion of Ezra (see Ezra
viii. 7). Gedaliah is again men-
tioned in xliv. 1 in a fragment of B^
Cedron, ».e. jhip (2 Sam. xv. 23).

Tlie valley of the Cedron is again
the scene of Baruch's fast in xxi. 1,
and of an assembly of the people in
xxxi. 2.

Narrated to tfiem, etc. After
most of the revelations which Baruch
receives, he makes known their dis-
closures to his friends and the elders
of the people (see x. 4 ; xxxi. 8-
xxxii. 7 ; xliv.-xlvi. ; Ixxvii. 1-17).
There is no need of such a disclosure
in the second section, i.e. v. 7-viii.,
and such disclosure is forbidden in
tho fourth, i.e. xii. 5-xx.

The Second Section

V. 7 -VIII. This is a short
section. First there is the fast of

one day (v. 1). Thereupon to Baruch
in his grief (vi. 2) is disclosed a
vision. In this he sees the sacred
vessels committed to the earth for
a season and tho city destroyed
by angels, lest the enemy should
triumph (vi. 8-vii.) The realisa-
tion of this vision which follows
thereupon dispenses with the need
of its publication by Baruch (viii.)

7. Fasted uniU i/ui evening. The
other fasts mentioned are of seven
days. Of these there are four
(see ix. 2 ; xiL 5 ; xxi. 1 ; xlvii.
2). The symmetry of the book
would require another such fast
after xxxv. For the scheme of the
final editor is first a fast, then
generally a prayer, then a divine
message or revelation, then an
announcement of this either to an
individual, as in v. 5 ; x. 4, or to
the people (xxxi. 2 • xxxiv. ; xliv.-
xlvi. ; Ixxvii. 1-17), followed occa-
sionally by a lamentation. In xz.
5, at the close of the fourth section,
Baruch is bidden to make no an-
nouncement.

It will be observed that this
scheme is broken through in the
fifth section only, i.e. in xxi.-xlvi.,
where there is a fast, a prayer, an
address to the people follow^ by a
lament over Zion, a revelation and an
address to the people (see ix. 2, note).
In 4 Ezra there are four fasts of
seven days (see v. 20 ; vi. 35 ; ix.
26, 27 ; xii. 51);

VI. 1. On thefollomng momifigf
etc. These words are reproduced in
Rest of Words (iv. 1).

lo THE APOCALYPSE OF BARUCH

the army of the Chaldees surrounded the city, and at

the time of the evening I, Baruch, left the people, and

/Twent forth and stood by the oak. 2. And I was

grieving over Zion, and lamenting over the captivity

\ which had come upon the people. 3. And, lo ! suddenly

I a strong spirit raised me, and bore me aloft over the

^wall of Jerusalem. 4. And I beheld, and lo ! four angels

standing at the four angles of the city, each of them

holding a lamp of fire in his hands. 5. And another

angel began to descend from heaven, and said unto

them : " Hold your lamps, and do not light them till

I tell you. 6. For I am first sent to speak a word

to the earth, and to place in it what the Lord the Most

High has commanded me." 7. And I saw him descend

into the Holy of Holies, and take from thence the veil,

By the oak. Tliis oak is outside 18). A tree is referred to in A' in

the city ; for in ii. 1 Jevciniiuli and ull Iv. 1.

that wuru like liiiu wci*c l)iddun to 3. Ah the Ohultluiuis enooniiMUised

leave tlio city. This tlicy and Jerusalem, lianiuh was unable to

Barucli did in v. 5, and they fasted draw dear to the wall. But a

in the valley of the CSedron. On strong angel lifts hini on high above

the following day the Chaldees sur- the wall.

round the city. On that day Baruch 4. Cf. Rev. vii. 1, ** I saw

left Jeremiah and the rest and went four angels standing on the four

forth (probably from the cavern in comers of the earth " ; Rest of Words

the Cedron valley mentioned in zzi. of Bar. iii. 2.

1) and stood by the oak. The oak 5. Cf. Rev. vii. 2 ; Rest of Words,

thus appears to be near or in the iii. 4.

Cedron valley, and thus in the 6. The office of the angel here is

neighbourhood of Jerusalem. This executed by Jeremiah in Rest of

oak is mentioned again in Ixxvii. Words, iii. 8.
18. We are not, therefore, to com- The lArrd the Most High, Occurs

pare this oak with the well-known here only in this book. It is not

one at Hebron, as Fritzsche, who found in 4 Ezra,
compares LXX. ; Gen. xiii. 18 ; xiv. 7. Take from thence^ etc. Accord-

13 ; xviii. 1. ing to Josephus, Bell, V. 5, 5, the

It is noteworthy that no mention Holy of Holies in Herod's temple

of this oak appears in B^ In B^ was empty,
it is found twice (vi 1 and Ixxvii. See Appendix for a similar account

CHAPTERS VI. i-VII. i ii

and the holy ephod, and the mercy-seat, and the two
tables, and the holy raiment of the priests, and the altar
of incense, and the forty-eight precious stones, where-
with the priest was adorned, and all the holy vessels of
the tabernacle. 8. And he spake to the earth with a
loud voice : " Earth, earth, earth, hear the word of the
mighty God, and receive what I commit to thee, and
guard them until the last times, so that, when thou art
ordered, thou mayst restore them, so tliat strangers may __^
not get possession of theuL 9. For the time comes when
Jerusalem also will be delivered up for a time, until it i
is said, that it is again restored for ever. 10. And J
the earth opened its mouth and swallowed them up."
VII. And after these things I heard that angel say-

in Mace. The ttU, ue, j\TtB (ExocL Mighty God, This title recurs in

xxviSl). Theephod,ue.iiiM{Exod. viL l^d jdiL 2, 4. It ia not found
i,. " in 4 Ezra.

"^ '' 4 -^1- /v 1 ^f\ Guard than urUU the hut times.

Merey-eeat, rriss (BxocL xxv. 17). ot Rest of Word«,iiL 8, "Preserve the

Forty-eight precious stones. How vessels of worship until the coming

this number is made up I cannot dis- of the Beloved."
cover. There were twelve stones on That . . . th(m mayst restore them,

the breastplate (Exod.zxviiL 15-21), ».«. for use in the temple of the

and twoon theephod (Exod. xxviiL 9). tebuilt Jerusalem.

Th£ altar of incense. The Syriac Thai strangers may not get pas-

implies Bv/uarfipio^, which in session of them (cf. x. 19). For a

Josephus and Philo = mopn naio. slightly different reason see Ixxx.

See Appendix. 2.

According to Bammidbar rabba, 9. For a time. See L 4, note.

15, five things were taken away and Restored for ever. It is not

preserved on the destruction of necessary to take the phrase "for

Solomon's temple: the candlestick, ever" literally. In any case a

the ark, the fire, the Holy Spirit, Messianic kingdom of indefinite

and the cherubim. duration is looked forward to with

8. In tlio Ilcst of Words, iii. 8, Jcruicalem as its centre, and like-

thcJMs wonls in a greatly altered wise the temple in which the sacred

8ha])e are attributed to Jeremiah. vessels of the former temple wiU

Earth . . . of the mighty God; again be used. During this king-
drawn from Jer.xxiL 29. Text agrees dom the disi)ersion will again re-
with Mass., Syr., Yulg., against IJUL, turn to Palestine (IxxviL 6 ; IxxviiL
which gives ** earth " only twice. 7, notes).

12 THE APOCALYPSE OF BARUCH

ing unto those angels who held the lamps : " Destroy,
therefore, and overthrow its walls to its foundations,
lest the enemy should boast and say : * We have over-
thrown the wall of Zion, and we have burnt the place
of the mighty God.' " 2. And the Spirit restored me
to the place where I had been standing before.

YIII. Now the angels did as he had commanded
them, and when they had broken up the angles of the
walls, a voice was heard from the interior of the temple,
after the wall had fallen, saying : 2. " Enter ye enemies,
and come ye adversaries ; for He who kept the house
has forsaken (it)." 3. And I, Baruch, departed. 4.
And it came to pass after these things that the army
of the Chaldees entered and seized the house, and all
that was around it. 5. And they led the people away
captive, and slew some of them, and bound Zedekiah
the king, and sent him to the king of Babylon.

VII. 1. Destroy f thertfore, diid order to see the vision. After the

OfferthroWf etc. Cf. v. 3 ; Ixxx. 1. vision this spirit restores him to

BocLsL Cf. V. 1 ; IxviL 2, 7 ; Ixxx. where he had been before. From

8 ; Rest of Words, i. 5 ; Ps. xxxv. this place Baruch departs in viiL 3.

19 ; xxxviii. 16 ; Ecclus. xxiiL 3 ; VIII. 1. Cf. vii. 1 ; Ixxx. 1.

Pss. Sol. xiU. 7, ^1' TepurroXi 2. Cf. Rest of Words, i v. 1. He

wailk^eTai SUaios, tya fxii irixafyg Vf?io kept the house 1ms forsaken (it),

b &fJMfnui\bs T(p 5iKal(i). Cf. Josephus, De Bello Jwl. vi. 5. 3 :

MiijlUj/ Ood. Sec vi. 8, note. M«^A di raura {dpTi\ap4(f0ai) Kal

2. And the Spirit restored ine. I </><^Ji;Vl'^0p6asi^fTapalyu,^^^^

have here nimlo a uecesHary cnicnda- Tacitus, Ihst v. 1 3 Et aiKjrtac

tion of the text. Thus I have jepente delubri fores et audita major

, , f 1 .< , humana vox, excedere decs,

emended ^juOoZ^(o = "and 6. Led . . , aioay captive, Ixxx.

you have seized it," into UaOjO * J I^t of Wonls, iv. 2.

,1 ., ^ , , Bound Zedekia/i the king, and

i-OliDZj, And the spirit restored s^nt, etc. Wliatever explanation we

me." Tlie unamended text gives give of i. 1, it is clear from these

no sense, whereas the change just words that the writer was acquainted

made restores the harmony of the with the history of the kings of

context. Thus in vi. 31, "a strong Judah and the captivity of Judah

spirit " carried Baruch aloft in under Zedekiah.

CHAPTERS VII. 2X. i 13

IX. Aiid I, Baruch, came, and Jeremiah, whose

heart was found pure from sins, who had not been

captured in the seizure of the city. 2. And we rent ix. 2-x. 6=

our garments, and wept, and mourned, and fasted seven: ^
days. , « -- ,. . ^

X. And it came to pass after seven days, that the p.
word of the Lord was upon me, and said unto me: '^^^f^
" Tell Jeremiah to go and confirm the captivity of the'"^ '

Bound and sent to the king qf Fasting was the usual preparation

BabyUm, Of. Ixxx. 4. for the reception of supernatural

IX. 1. Heart . . . ptire frmn sin, communications (cf. Dan. ix. 3, 20-
Gontrast the '* wicked heart" in 4 21, and all the instances in this
Bzra iii. 20, 21, 26 ; iv. 4, etc. In book and 4 Ezra cited in note on
Prs. Sol. xvii. 41, the Messiah is v. 7). In Test Jos. iii. there is like-
said to Ih) KaOapbs dwb kfuiprlau wise a fast of seven days (Armenian

Version), and in 2 Mace. xiii. 12,

The Third Section ^"^^^ ^^' Mosis ix. 6, of three days.

The scene of the first and fourth

IX. 2-XII. 4. We have first the fasts is Cedron ; of the second and

fast of seven days amid the ruins of sixth, Mount Zion ; of the third, the

Zion (ix., cf. x. 3). Then the word gates of the temple ; the account of

of the Lord comes to Baruch and the fourth is lost,
bids him to tell Jeremiah to go to X. 1. Ood. This word is found

Babylon (x. 2), and promises a only twice again, i.e. liv. 12 ; Ixxxii.

revelation of what should be in the 9. Its use is more frequent in 4

end (x. 3). Tlicn follows Baruch's Ezra (see vii. 19, 20, 21, 79 ; viiL

announcement of the divine message 58 ; ix. 45 ; x. 16).
to Jeremiah (x. 4). The section 2. The divine communication that

closes with Baruch's lament before follows on the fast consists of a

the gates of the temple over Zion command to be given through Baruch

(x. 5-xii. 4). to Jeremiah. Jeremiah is bidden to

We have shown below that x. 6- go to Babylon. We have here a

xii. 4 comes probably from the hand violation of historical truth. Accord-

of a Sadduceau priest ing to Jer. xliii. 4-7, both Jeremiah

IX. 2. Fasted seven days. See and Baruch were carried down into
v. 7, note. This is the first fast of Egypt In the Apocryphal Baruch
seven days. It is observed amid i. 1, Baruch is represented as being
the ruins of Zion (cf. x. 3). There in Babylon five years after the cap-
are three others to follow, though, ture of Jerusalem. In the Rest of
as we have shown in the note just Words, iv. 5, Jeremiah was dragged
referred to, there should be four, an unwilling captive to Babylon,
The insertion of the fasts in tJieirpre- whereas in our text he goes there at
sent positions is the work of the final the bidding of God. Tlie words ** go
editor. There seem to have been and confirm the captivity " recur in
fasts in his sources (B^ and B^). xxxiii. 2.

14 THE APOCALYPSE OF BARUCH

\ people unto Babylon. 3. But do thou remain liere
] amid the desolation of Zion^ and I will show to thee
J[jifter these days what will befall at the end of days."

4. And I said to Jeremiah as the Lord commanded me.

5. And he, indeed, departed with the people, but I,
Baruch, returned and sat before the gates of the temple,
and I lamented with that lamentation over Zion and

X. 6..xn. 4 = said : 6. " Blessed is he who was not born, or being

B* or S.

It is probable that the references A passage in the beginning of the

to Jeremiah in connection with Baby- Apoc Bar. Tert. seems to be de-
Ion belong to B^ ; for it is note- rived from our text : oOrtos iKdBriTO
worthy that in IxxviL 17 1 19 ; Ixxx. iwl rdr upcdas iri^Xas 6irov (k€ito
4 ; Ixxxv. 6| Baruch always speaks rd rioy iyluy Ayui, Mount Zion,
of writing to the brethren in Babylon, on the other hand, is the scene
but never to Jeremiah. Tliis would where revelations are accorded to
be strange if the writer believed him (cf. xiii. 1 ; xxi. 2 ; xlvii. 2).
Jeremiah to be there. The people X. 6-XII. 4. This fragment ap-
also urge Baruch in IxxviL 12 to pears to be the work of a Sadducee
write to their brethren in Babylon — probably a Sadducean priest writ-
to confirm them. Now if Jeremiah ing just after the fall of the temple,
were in charge of the people there, For (1) in x. 6 and xi. 7 we have
as X. 2, 5 ; xxxiii. 2, clearly imply, a thoroughly Sadducean sentiment,
any letter of Baruch to Babylon i.e, it were best not to be l)Orn at
would have been addi-ussed to him. all, or, liuing born, to die ; tor the
As a matter of fact, in the liest dead enjoy a sorrowless rest and a
of Words of Baruch, when Baruch tranquil sleep (xi. 4); they know not
writes to Babylon, he directs the the anguish of the liviug (xi. 5). No
letter to Jeremiah. resurrection of the individual or of

It is probable, therefore, that the the nation is looked for, but only

account of B' does not conflict with Uiat retribution in due course may

Jer. xliii., where Johanan takes come upon the enemies of Israel (xii.

Jeremiah with him down into Egypt. 4). (2) The conception of Sheol in

8. Baruch is commanded to remain xl. 6 is Smlducean. (3) In x. 6-xii.

among the ruins of 2iiou, and is 4 we have the saddest dirge in the

promised a revelation of what will Jewish literature of the time. This

befall in the last days. The words might well be ; for for the priesthood

*' after these days" show that this therewas no future. As false stewards

revelation will be accorded on a they relinquish their charge and

future occasion, after a fust, no restore the keys of the temple to

doubt. Qod (x. 18). Never again should

At the end of days. Cf. xxv. 1. sacrifices l)e offered in Ziun (x. 10).

5. B^ore Vie gates of tfte temple. X. 6. Jilessedis hewfiotoasnotbomt

This is the scene of the following etc. Similar expressions of pessimism

lamentation of Baruch, and probably and despair return time and again

of the fast in xii. 5. It is again the in the later literature of Judaisiu.

soene of his lamentation in xxxv. 1. But in this passage and in xi. 7 the

CHAPTER X. 3-8 15

born has died. 7. But as for us who live, woe unto
us, because we see the afflictions of Zion, and what

lias befallen Jerusalem. 8. I will call the Sirens

phrase is used with a significance after death look for punishment ? *'

that severs it from all otlier instances Finally, in iv. 12 the nexus of life,

of its occuiTcnce. For whereas sin and suflering, just referred to is

repeatedly elsewhere, as we shall put still more strongly : ** It were

see presently, it is said that it were better we had not been bom at aU

1)etter man had never been bom than that we should be bom and

because of sin and future condenuia> live in sin and suffer." A perfect

tton, hero non-cxisUuico or death is parallel to the last jNissago is found

said to ho preferable to witnessing in the Slav. fin. xli. 2 : *' Blessed is

the present woes of Jerusalem. Lest the man who was not bora, or,

we should suppose this to be an having been bom, has never sinned

Accidental exaggeration, we should ... so that he should not come

observe that it recurs in an intcnsi- into this place {i.e, hell) ; " and to

fled form in xi. 7, where the state of 4 Ezra vii. 116, 117, in the Eth. En.

the dea<l in Slieol is said to be better xxxviii. 2, where it is said, in refer-

than that of the living. Such a ence to the future destiny of the

sentiment was inii>o.ssiblo for the wicked :" It had Ijcen good for them

Pharisaic author of Ji^, or indeed for if they had not l)ecn born." For a

any of the authors of this AiK)ca- N. T. parallel see Matt. xxvi. 24. It

lypse. It is a genuinely Sadducean is worth observing that there is a

sentiment, and the conception of perfect parallelism of thought be-

Sheol in xi. 6, 7 is likewise Sadducean tween the passage in our text and in

—practically that of tlie O. T. or of Sophocles, Oed, Col., 1220 —

Hades in the Greek world. To a ^^ ^^^^^ ^^^ ^^^^^^ ^^.

Pharisee no condition of earthly life ^j X6701' ' rb 5\ iwel 0ai^,

could in any way approach the p^^^ ^,j^^^ ^^^^ ^.

horrors of the existence of the wicked ^„xi> deOrepov (is rdxterra,

in the after-world. * r- a. 1

In 4 Ezra and elsewhere, as we and in Tlieognis, 426 —

have remarked, quite a different turn ^^^^^ ^ ^ ^5^^ iTiyeovlonriv

is given to the expression m our ApitrTov

text. There it is said that it were ^^ ^^^j^^; ^^^, ^^^^, ^^^^^ .

better man had not been at all than ^5^^^ j. ^,^5 ^^,^^^ ^^^„, *^f^^^

be bom and have to face fiUure irepw<rat

to^pmnt and judgtMnt Thus in ^„j ^^j^^^^ ^^^^^ ^^ 4wafxrf<rd'

vii. 66 the writer declares : " It is uevov,
much better for them (t.c. the beasts

of the field) than for us ; for they 8. Sirens, These are said in the

expect not a judgment and know not Eth. En. xix. 2 (Greek Version) to

of torments." Again in vii. 116, 117, have been the wives of the angels

it is urged that " it would have been who went astray. It is strange that

best not to have given a body to we have here the Greek conception

Adam, or, that being done, to have of the Sirens, Xetprjyes, i.e. that of

restrained him from sin ; for what sea-nymphs. But with the Greek

profit is there that man should in translators of the 0. T. it had quite

the present life live in heaviness and a different meaning. Thus it is a

i6

THE APOCALYPSE OF BARUCH

from the sea, and je Lilin, come ye from the desert,
and ye Shedim and dragons from the forests: awake
and bind your loins imto mourning, and take up with
me lamentation, and mourn with me. 9. Te husband-
men, sow not again ; and thou, earth, wherefore givest
thou the fruits of thy produce ? keep within thee the
sweets of thy sustenance. 10. And thou, vine, why
further dost thou give thy wine ? for an offering will

rendering of m)/^ nu3 = ostriches in

Isa. xiiL 21 ; Jer. I 39 ; Mic. L 8 ;
of D'^n or pin = jackals in Iso. xxxiv.

18 ; xliii. 20. It is similarly used
by Symmachns, Theodotion, and
Aquila in rendering the above words.

Ldioto. These are the Lilin (pV*V)
from the singular LiUth(n'^'^). Male
and female demons named Lil and
Lilit belong to Assyrian and Baby-
lonian demonology. They were
thought, as were also the Lilin
(Shabbath, 1516), to attack men and
women in their sleep (Lenormant,
La Magie, p. 36). The Lilitl^ or
night demon, is mentioned in Isa.
xxxiv. 14, along with the satyr n*yb.

The Lilin, according to the Talmud,
were female demons corresponding
to the Shedim or male demons.
They were partly the offspring
{Mrub, 186 ; Beresh, 42) of Adam
and Lilith, Adam's first wife, a
demon, and partly wore derived from
the generation that God dispersed
(Qen. xi.), for Qod {JaXhU Shim.^
Beresh. 62) transformed that genera-
tion into Shedim, Ruchin, and Lilin.
These Lilin inhabited desert places.
They were said to kill children.
They have been compared with the
Lamiffi and Striges ; dvoKivravftw. is
the LXX. rendering of the word in
Isa. xxxiv. 14. For further details
on the subject see Weber, Lehren
d. Talrn,, pp. 245, 246, 248 ; Bochart,

Hierozaicon ; iii. 829-831 ; Eisen-
menger, JCntd. Judenthum^ ii. 413*
426, 452.

Shedim, These were male demons
to which various origins were
assigned. Their souls were created
by Qod, but as the Sabbath inter-
vened before they received bodies
they had to remain without them
(Bcreith. rahba, c. 7) ; or they were
sprung from Adam and a demon
wife, or from Eve and a demon
husband {Beresch. rabba^ c 24) ; or
were originally the generation that
God transformed into Shedim,
liuchin, and Lilin. Their place of
resort is the wilderness. For an
account of their activities, see Weber,
245, 246.

Dragons, The word ]3o^ is

found in the Peshitto of Isa. xiii. 22
as a translation of d'vi. Levy (Next-

hehrHiadiea W&rterbudi, ii. 265) de-
fines it as **Drache Oiler sonst eiu
Thier mit klogendem, heulendem
Tone." Tlie word frequently occurs
in the Targums and later Hebrew
as nn» (iit).

10. The writer of x. 6-xii. 4
resigns absolutely all hope of the
i*estoratiou of Jerusalem. This is
throughout the attitude of B' (see i.
4, note).

With the thought of this verse,
cf. KUhuboth 112a : **0 land, bind,
let thy fruit shrivel : for whom art
thou producing thy fruit 1 is it not

CHAPTER X. 9-18 17

not again be made therefrom in Zion, nor will first-fruits
again be ojGFered. 11. And do ye, heavens, withhold
your dew, and open not the treasuries of rain. 12.
And do thou, sun, withhold the light of thy rays ;
and do thou, moon, extinguish the multitude of thy
light ; for why should light rise again where the light
of Zion is darkened ? 13. And you, ye bridegrooms,
enter not in, and let not the brides adorn themselves
with garlands ; and, ye women, pray not that ye may
bear. 14. For the barren shall rejoice more, and
those who have no sons shall be glad, and those who
have sons shall have anguish. 15. For why should
they bear in pain and bury in grief? 16. Or where-
fore, again, should mankind have sons; or wherefore
should the seed of their nature again be named, where
that mother is desolate, and her sons are led into
captivity? 17. From this time forward speak not of
beauty and discourse not of gracefulness. 1 8. Moreover,
ye priests, take ye the keys of the sanctuary and cast
them into the height of heaven, and give them to the

for the Gentiles who rose up against 14. Of. Matt. xxiv. 19 ; Luke

U8 because of our sins ? xxiii. 29 : " Blessed are the barren,

13. Of. Jer. vii. 34 ; xvi. 9 ; xxv. and the wombs that never bare, and

10 ; Baruch ii. 23. the breasts that never gave suck "

Brides. Syriac gives "virgins," (cf. Isa. liv. 1).
but tliis idea is out of place in verses ig. 7%^ mother. See iii. 1, note
13*16, where everything refers to -„»^ ._.i.ji. j

marriage. The first right mention 18. The pnesthood have proved

ofvirginsi8inversel9. The wrong faithless to their duty, and the

text may be explained by a cor- charge of the temple is no longer

ruption of mVD into mVina or moVy. *\«^«- ^f: ^ °^ ^^^'^^^ ^\' \^*

T Av . . , TT , t. ij where another turn is given to the

In the onginal Hebrew we should ^^^. c»And thereupon Jeremiah took

then have a paronomasia, o^h^h^ ^j^^ ^^yg ^^ ^^^ temple ... and cast

m^D njnyn Vk. In OU. 7a, and in these keys before the sun, saying :

Skabbathy 696, bridegrooms are for- * I say unto thee, sun, take the

bidden to use garlands. keys of the house of God and keep

2

^

'y

i8 THE APOCALYPSE OF BARUCH

Lord, and say : ' Guard Thy house Thyself, for lo ! we
are found false stewards.' 19. And you, ye virgins,
who spin fine linen and silk with gold of Ophir, hasten
and take all things and cast (them) into the fire, that
it may bear them to Him who made them, and the
flame send them to Him who created them, lest the
enemy get possession of them."
' XL Moreover, I, Baruch, say this against thee,
Babylon : " If thou hadst prospered, and Zion had dwelt
in her glory, it would have been a great grief to us
that thou shouldst be equal to Zion. 2. But now,
' lo ! the grief is infinite, and the lamentation measure-
less, for lo ! thou art prospered and Zion desolate.
[3. Who will be judge regarding these things ? or to
^1. / I whom shall we complain regarding that which has
" . ''^ Ibefallen us ? Lord, how hast Thou borne (it) ? 4.
Our fathers went to rest without grief, and lo ! the
righteous sleep in the earth in tranquillity. 5. For

them till the days when the Lord Rome, as in Rev. xiv. 8 ; zvi 19 ;

shall ask thee concerning them. For zvii. 5 ; xviii. 2.

we are not worthy to keep them ; for Prospered, Cf. ziL 1-8.

we have been found false stewards.'" 3, jj^y, ;^^ Jff^^^ 5^,^^ (^j j

This verse reappears in the /aZAat^ Of. 4 Ezra iii 80: "I have seen

Shim, on Isa. xxi. as follows : " The how Thou dost bear with them that

flower of the priests . . . gathered gjn," j^ pga. Sol. il 1 and 4 Ezra

together ... the keys of the court m 3 the writers complain that God

and the sanctuary and said before aid not prevent such wrong-douig.

God : * Lord of the universe, we are with the latter cf. Isa. xiv. 6.

not fit to be stewards before Thee 4. 0,^^ fathers iveiU to rest, Cf.

(yah onan nvnS woi hV). Behold ixxxv. 9.

Thy keys are returned to Thee.' Sleep in the earth, Cf. xxi. 24 ;

And they cast them aloft " (quoted while the diction corres|)ouds to

by lioseuthal). Dan. xii. 2, "sleep in the dust of

19. Fine linen and silk, Cf. the earth," the thought is Sad-

Ezek. xvL 10. ducean and belongs to the earlier

Lest the enemy get possession, Cf. sphere of O.T. thought, presupposed

vi. 8. in such a phrase as " slept with his

XL 1. Babylon stands here for fathers" (1 Kings ii. 10 ; xL 21,

CHAPTERS X. 19-XII. 4

19

they knew not this anguish, nor yet had they heard of
that which had befallen us. 6. Would that thou hadst
ears, O earth, and that thou hadst a heart, dust,
that ye might go and announce in Sheol, and say to the
dead: 7. 'Blessed are ye more than we who are living.' "
XII. But I will say this as I think, and I will
speak against thee, land, which art prospering. 2.
The noonday does not always burn, nor do the constant
rays of the sun (always) give light. 3. Do not conA)^
elude or expect that thou wilt always be prosperous
and rejoicing, and be not greatly uplifted and boastful.
4. For assuredly in its own season wrath will awake
against thee, which now in long-suffering is held in as it

etc.) Tlicro ifl no ground for sup- Syriftc = "an(lgoyc." Hero wo have

posing with Kabisch {Dcts vierte a Hebrew idiom, ix. an imperative

Jiuch Ezra, 68, 69) that this phrase is used instead of a jussive in order

in the moutli of a Pharisee of to express the intention signified by

this period implied a capacity of the preceding verb (see Driver,

life as still existing in the body Uebrew Moods and Tenses, p. 82).
even when interred. That " to sleep Sheol. We have here the O.T.

in the earth" and "to be in Sheol" conception of Sheol — the eternal

are equivalent expressions for a abode of the shades. This view of.

Pharisee, is clear from Eth. En. li. Sheol was maintained in N.T. times

1 and 4 Ezra vii. 32. llio former by the Sadducecs. In xxiii. 6 ;

phrase, "to sleep in the earth," is xlviii. 16 ; lil. 2 ; Ivi. 6, Sheol seems

merely a figure of speech, and must to l3e the abode of all departed souls

not be pressed. Yet see 1. 2, note, prior to the final judgment. This

These phrases are equivalents in also may be its meaning in xxi. 23

verses 6, 7. Sadducean thought and in 4 Ezra iv. 41. In 4 Ezra

admitted of no resurrection ; hence viii. 63 it seems to bear the meaning

"life in Sheol" or "sleep in the of "hell." For a history of the

earth " were intercliangeable expres- various meanings borne by this word

sions for the same fact. see Eth. En. Ixiii. 10, note.

6. To a Pharisee this would be 7. The condition of the shades

a trifling pain compared with the w^as for the ^vriter undoubtedly more

torments of the damned. But the blessed than that of the living (cf.

Sadducee looked for no retribution x. 6, note).

in the world to come, but, like most XII. 8. Boastful, I have here

of the writers in the O.T. and in emended -^^Il^^Z = "do (not)
Ecclcsiasticus, only for a shadowy ^^s . , , ,

existence in Sheol. oppress into ^> oiCI^aZ = " be

6. Thai ye might go, etc. The (not) boastful."

'h.

20

THE APOCALYPSE OF BARUCH

XII. 6=E. w%9 by reins. 5. And when I had said these things,

pasted seven days.

XIII. And it came to pass after these things, tliat

xin.-xxv.=

B».

Thb Fourth Sbotion

Xll. 5-XX. This section begins
with a fast of seven days (xiL 5).
Then follows a long revelation to
Baruch (ziii 2-xz. 2). (Owing to
the complete disarrangement and
confusion of the text, this revelation
cannot be summarised here. For a
discussion of these chapters see pp.
20-34.) Contrary to the usual pro-
cedure, Baruch is bidden not to
publish this revelation (zx. 3).

XII. 5. On the fasts of Baruch
see v. 9, note ; ix. 2, note.

XIII.-XXV. llie text of these
chapters is inexplicable as it stands.
The difficulties are due not to cor-
ruption, though that undoubtedly
exists, but to a recasting of the
original text by the final editor. In
this process many passages were torn
from their original contexts and
placed in settings which are quite un-
suitable. Some of the incongruities
thus produced are as follows : (1 ) The
words " those prosperous cities " are
represented as speaking in xiiL 4
without a single note of introduction.
(2) In the next verse the words,
" thou and those like thee who have
seen," are similarly unexplained,
and are in fact inexplicable in their
present context ; for though Baruch
was to be preserved till the con-
summation of the times, his con-
temporaries were not, and hence
they could not see the future
retribution of the Qentiles. If,
however, xxiv. 2 originally preceiled
xiii. 36-5, the words, *'thou and
those like thee who have seen,"
would be perfectly intelligible. (3)
Again the retribution of the Gentiles
referred to in xiii. 4, 5 has not been
mentioned before, though the text

presupposes some such mention. It
is intelligible if xxv. or xxiv. 4 pre-
cedes where Baruch asks what will
befal the enemies of Israel. (4) In
xiv. 1 Baruch replies that God has
sho¥m him "the method of the
times," whereas in xx. 6 this appears
not to have been yet done, and it
seems that a revelation of "the
method of the times" is still to
come. (5) In xxiv. 4 Baruch asks
what retribution awaits the enemies
of Israel, and when will the judg-
ment 1)ef In xxv. we find the
answer to the latter question, whereas
the answer to the former is already
given in xiiL 4-12. (6) I can dis-
cover no adequate explanation of the
" therefore " with which zx. 1 begins
in its present context If xx. were
read immediately after xiii. the text
would at once become clear. On
these and other grounds we must
attempt to rcKtoro the original order
of the chapters before they were
broken up and rearranged, muti-
lated, and interpolated by the final
editor. Owing to the paucity of
materials the attempt to restore the
original order can only be partially
successful. This order was probably
ziii. l-3a ; zz. ; zziv. 2-4 ; ziiL 36-
12 ; zxv., ziv.-ziz. ; zzi-zxiv. 1 ;
XXX. 2. To reassure Baruch, who is
plunged in grief over Jerusalem
(xiiL 3a), God declares (xx. 1, 2)
that the days and years will speed
more quickly by in order to usher
in the judgment which will right all
wrongs, and that even Jerusalem
was removed with this end in view.
On the "method of the times"
Baruch is then promised disclosures
(xx. 6), and "he and many with
him " will see the mercy of God on
those that sinned and were righteous

/

CHAPTERS XII. 5-XIII. 3

21

I, Baruch, was standing upon Mount Zion, and^Jo !
a voice came from the height and said unto me: 2.^
' Stand upon thy feet, Baruch, and hear the word of
the mighty God. 3. Because thou hast been astonied — i-*
at what has befallen Zion, thou shalt therefore be I
assuredly preserved to the consummation of the times, /

(xxiv. 2). Baruch, thereupon, asks
two questions (xxiv. 4) : {a) what
wiU l)efal Israel's enemies ? (6) wlien
wiU God judge the world (of which
event He had already spoken, xx. 2) ?

Tlie answer to (a) is given in
xiii. 36-12. But the first words
of this answer are lost. In these
wonls there was a statement of this
nature : " retribution will come upon
the prosperous cities of your enemies "
(cf. xiii. 4). Baruch, moreover (xiii.
36-12), will be preserved until those
days for the express purpose of testi-
fying the reason of the retribution
that has befallen these cities, and
the date of its consummation. " He
and those like him who have seen "
(cf. xxiv. 2) should answer the re-
monstrances of the tormented Gen-
tiles. And in answer to Baruch's
second question, he is informed (xxv.
1, 2) that he shall likewise be pre-
served till the sign of the last days
has come. This sign will be a stupor
that shall seize the Inhabitants of
the earth (xxv. 8, 4). Baruch, there-
upon, ackuowleilges : " Behold Thou
hast shown me the method of the
times" (xiv. 1). After this the
thought advances connectedly
through xiv. - xix. ; xxi. - xxiv. 1 ;
XXX. 2. For like rearrangements
of already existing texts by the final
editor, see my edition of the Eth.En.
pp. 189, 260, 267, 268, 270, 274.

XIII. 1. Mount Zion. Mount
Zion is the scene of the revelation
in xiii.-xx. ; of the prayer in xxL 4-
25 (cf. xiii. 1 ; xx. 6 ; xxi. 2) ;
of the revelation in xxii.-xxx. ; of

the seven days' fast in xlvii. 2 ; and
of the prayer and revelation that
follow xlviii.-lii.

A voice, Cf. xxii. 1, note.

2. Stand upon thy fid, Ezek. ii. 1.
Tht mighty God, Cf. vi. 8 ; vii.

1 ; xiii. 4.

3. Thou shcUt ihertfore be as-
suredly preserved^ etc. This promise
recurs twice again in B', i.e, in xxv. 1
and Ixxvi. 2. Baruch is thus to be
preserved as a testimony or a sign
against the inhabitants of the earth
in the last days (see also xiv. 2).
This assumption and preservation
of Baruch tiU the last judgment is
the teaching of B>. With the above
passages compare also xlviii. 80 and
xlvi. 7, where the last is due to the
final editor. In B\ on the other
hand, Baruch is to die a natural
death (Ixxviii. 5 ; Ixxxiv. 1) ; he is
to go the way of all flesh (xliv.
2) and to forget all corruptible
things and the afl^airs of mortals
(xliii. 2). Thus we have two con-
flicting accounts touching the destiny
of Baruch. It is noteworthy that
we have in the text a transference
of a distinct Enochic function to
Baruch. For in Jubilees iv. 24 it is
stated : "(Enoch) was set as a sign
there (in Eden), and that he should
testify against all the children of
men ; " and again in x. 17 : " As a
testimony to the generations of the
world the office was ordained for
Enoch of recounting all the deeds
of generation unto generation till
the day of judgment'* (see also
Slav. En. xL 18 ; liU. 2 ; Iziv. 5).

. ••• /. /■ // ' ■■ . '■ ■•. .

» . .«

I

22

THE APOCALYPSE OF BARUCH

• . !•

[that thou mayst be for a testimony. 4. So that, if ever
those prosperous cities say: 'Why hath the mighty
God brought upon us this retribution ? ' 5. Thou
and those like thee may say to them (even) ye who
have seen: 'This evil and (these) retributions which

This robbing of Enoch to benefit
Baruch is a clear sign of Jewish
hostility to Christianity, and a
tribute to the influence that Enoch
enjoyed in the Christian Church of
the first century. Enoch's accept-
ance amongst Cliristiaus as a Mes-
sianic prophet was the ground for
his rejection by the Jews. So
thoroughgoing, indeed, was this re-
jection that, although he was the
chief figure next to Daniel in Jewish
Apocalyptic prior to 40 a.d., in
subsequent Jewish literature his
functions and achievements are as-
signed to others, such as Moses,
Ezra, or Baruch, and, with the ex-
ception of two or three passages, his
name in subsequent Jewish litera-
ture is lienceforth studiously iguoretl.
The observation of this tendency
of Jewish thought becomes of
practical value to us when we come
to lix. 4-11, as we are thus enabled
to conclude that a document which
on other grounds is prior to 70 a.d.,
is posterior to the rise of Christi-
anity because it manifests clear signs
of this tendency.

Assuredly be preserved. The
Syriac lit. = ataadels ffdxrd-fyrei^ a
familiar Hebraism iDyn nhDc^. This

idiom recurs frequently in this book
(see xxii. 7 ; xli. ; xlviii. 30 ; 1. 2 ;
Ivi. 2 ; Ixxv. 6 ; Ixxvi. 2 ; Ixxxii. 2 ;
Ixxxiii. 1, 2, 3, 6 ; Ixxxiv. 2). That
we have herein indubitable evidence
of a Hebrew original we have sliown
in the Introduction.

4. Those prosperous cities. Tlie
abruptness with which these cities
are introduced, though not hereto-

fore mentioned, and their complaints
about the retribution that has be-
fallen them, though no such retri-
bution has as yet been recorded,
shows either that the text preceding
tliese words has been lost, or else
that xiii. 36-12 should be read
after xxiv. 2-4. In fact, since
in xiii 36-12 we have an answer
to xxiv. 4, we must assume that
xiii. 36-12 originally followed after
xxiv. 4, and since xiii. 4 presup-
poses that a statement about the
retribution that is to come upon the
prosperous enemies of Israel has
already been made, and since no
such statement is found, we must
further assume the loss of such
wonls immediately preceding xiii.
36 (see note on xxiv. 3, 4). It
might be possible to explain xiii.
4 by XXV. 3, and accordingly regard
xiii. 36-12 as following originally
upon xxiv. 2-xxv. But many diffi-
culties beset this interpretation.
The cities here spoken of are of
course Gentile cities (cf. ver. 11).

BroriigfU upon us this retribution.
The same phrase practically is
applied to Israel in Ixxvii. 4, but
here the " us " refers to the ** pros-
perous cities." The retribution in-
tended by the editor seems to be
that threatened in xii. 4.

6. Thou and those like tfiee who
have seen it. These words are
hardly capable of interpretation as
they stand. They clearly mean
Baruch's contemporaries ; oliserve
** ye who have seen " ; but as the
time is that of the end, they cannot
be his contemporaries ; for only

CHAPTER XIII. 4-1 1 23

are coming upon you and upon your people (are sent)
in its time that the nations may be perfectly chastened.'
6. And then they will expect. 7. And if they say at
that time: 'When?' 8. Thou wilt say to them: 'Ye "^
who have drunk the strained wine, drink ye also of
its dregs, the judgment of the Lofty One who has
no respect of persons.' 9. On this account He had
before no mercy on His own sons, but afflicted them
as His enemies, because they sinned. 10. They were
therefore chastened then that they might receive meitsy.
11. But now, ye peoples and nations, ye are debtors,
because all this time ye have trodden down the earth,

Banich is to be preserved tiU that by God is to be of service to the

date. If, liowever, xiii. 3&-12 was Gentiles. But see note in loc On

originally preceded by xxiv. 2-4, we the other hand, it might be possible

can trace the phrase back to xxiv. to understand biDifii^ = " nations,"

«T^?h"th^"" ~' ""^ """"^ ''^' "P^Pl«^" °f ^'^^^^ as in xlii. 6

That the nations inay be per- in this case it would be better to

fflflnf^*^- «^'* f" ♦'''"■ «"e°<l i^ J into ]»ii^ liO^=
tisement is vindictive and not cor- ' • •

rective is clear from verse 7 ; the "*^at^ the people may be chast-

nations are to " drink of the dregs, ^'^^^

the judgment of the Lofty One " ; 6. The GentUes will wait for or

and also from verses 10, 11, ^<^^ forward to the consummation

where the implication obviously is of their chastisement. This verse

that, whereas Israel is punished ""g^t ^y a slight change be under-

with a view to its ultimate pardon, stood of Israel (cf. xiv. 3).

it is otherwise with the Gentiles. 8. Cf. Ps. Ixxv. 7, 8 : "God is the

The vindictive punishment there- i^^^^ ... For in the hand of the

fore of the Gentiles is dealt with in ^o^d there is a cup . . . surely all

this chapter. But so far as I know th« wicked of the earth . . . shall

1 • „ , . „ . J , drink them."

];j= "chasten is never used in ^ ^^^ ^^ ^ere only in

the sense of vindictive punishment this book (see 4 Ezra iv. 84 ; Isa.
This difficulty might be surmounted i^n 15),

by supposing {pjyh,y= "may be Has m> respect qf persons, Qt

chastened," corrupt for ^oi>ftj ^ {q/ chastened, Cf. i. 6.

= "may be dispersed "(cf. Isa. xxxiii. n. Trodden doum, /.«. in the

8). In the next chapter, however, sense of oppressing it, a frequent

in xiv. 1, the retribution spoken of meaning in the O.T.

24 THE APOCALYPSE OF BARUCH

and used the creation unrighteously. 12. For I have
always benefited you, and ye have always denied the
beneficence."

XIV. And I answered and said: "Lo! Thou hast
shown me the method of the times, and that which will
be after these things, and Thou hast said unto me, that
the retribution, which has been spoken of by Thee, will
be of advantage to the nations. 2. And now I know that
those who have sinned are many, and they have lived in
prosperity, and departed from the world, but that few

12. Cf. L 4. would trace to a surrival of the

I have . . . hm^ed you. The Hebrew idiom through the Greek.

a I «k1 A^^ h ^^ u 4.i.v XIV. 1. The final editor is afain

SyriaciacSJ^iD ^OOl, but this ^^j^ ^ ^j^^^ j^^^ AccoXg

order of the words, with this mean- to the text Bamch says : "Thou
ing, is highly irregular ; for Syriac hast shown me the method of the
idiom all but universally requires the times and that which wiU be after
participle before the substantive and these things." Now this has not
not as here, and in Ixiii. 8, the con- been done. In the preceding chap-
verse order. This exceptional order tor instruction has been given as
may be due to the survival of the to the reason of the retribution
Hebrew order in the Syriac transla- which has come upon the cities of
tiou, i,e, atsD n^n. For this seems the Goniilos, and likewise as to the
to be the explanation of two out of date wlieu their chastisement will
the three instances where I have be consummated. " The method or
observed this irregularity in the scheme of the times ** would imply
Peshitto O.T., i.e. Gen. iv. 17 and such information as we find in xxiv.
2Sam.viiL15. In the third (1 Sam. 2-xxv. taken in conjunction with
xviil. 13) I can offer no explanation, xiiL, or to xxviL-xxx. In xx. 6
and the abnormality is there all the certain disclosures are promised re-
more striking, as three verses later garding " the method of the times."
the same phrase recurs in its right 'l^^o phrase is found also in xlviiL 1.
order. Tliis irregularity (which is The retribution . . . spoken of hy
not noticed in Duval's Grammar, Thee. These words probably refer
and only passingly mentioned in to xiii. 5, and yet the retribution in
Noldeke's) is not found, so far as I question is first mentioned, not by
am aware, in the Peshitto N.T. God but by the cities (xiii. 4), unless

Ye have... denied. The Syriac ^\;"PP°?® ^ V ^}'' P"^* ''*^\
, '^.'^iv^ v. u , >*^* oe of advantage to the

is ^,2O^02U0ai, which, accord- ^^^, In xiii. 5-11 the context

ing to Syriac idiom, is an imperative is against the idea of a remedial

= " deny ye." The converse order chastisement of the Gentiles, which

= " ye have denied." This irregu- seems to be asserted here. Hero,

larity, as in the last instance, I again something seems wrong.

CHAPTERS XIII. 12-XIV. 7

25

nations will be left in those times, to whom those words
shall be said which Thou didst say. 3. For what
advantage is there in this, or what (evil), worse than what
we have seen befall us, are we to expect to see ? 4.
But again I will speak in Thy presence : 5. What have
they profited who confessed before Thee, and have not
walked in vanity as the rest of the nations, and have
not said to the dead : * Give us life,' but always feared
Thee, and have not left Thy ways ? 6. And lo ! they*
have been carried off, nor on their account hast Thou
had mercy on Zion. 7. And if others did evil, it was

2. Feuf nations will be l^t in
tho8€ times to whom, etc. Do these
wortls refer back to xiii. 3 ? In
that case Baruch complains tiiat few
of the Gentile nations will be alive
to whom the words in xilL 5, 7-11
are to be addressed.

8. These words seem to point to
xiii. 6 ; cf. "they will expect" and
" what . . . are we to expect to see? "
But here they undoubtedly refer to
Israel, whereas there they naturally
refer to the Gentiles.

4-19. Of what profit has been
the righteousness of the righteous ?
Of none ; for it has helped neither
them nor their city, though the last
was at least their due (verses 4-7).
Seeing this is so, man cannot under-
stand Thy judgment (verses 8, 9),
for he is but a breath ; his birth is
involuntary, and his end a mystery
(verses 10, 11); for that end the
righteous indeed may hope, for they
have treasures in heaven, but for us
there is only woe, here and here-
after (verses 12-14). Hence what
Tliou hast done on Thy servants'
behalf Thou knowest, but we can-
not discover. The world indeed
Thou didst say was made for man.
But how can this be ? We pass

away and the world abides (verses
16-19).

5. Co7\fessed hrfore Thee, I have

here emended Q^^ = " knew " into

Qa > O I = " confessed."

Walked in vanity. Jet. ii. 5.

Have not said to the dead, etc.
Cf. Isa. viii. 196 : " On behalf of the
living should they seek unto the
dead?"

6, 7. In these verses the destruc-
tion of Zion seems to be far in the
background.

6. Have been carried off, Cf. Ixxxv.
3. I have here followed Ceriani's

emendation of O^I^UaZ) into

Q^I^LaaZI, who rightly compares

XV. 2.

Nor on their accourU hast Thou
had inercy on Zion, This was a
great difficulty to the Jew. Tlie
presence of ten righteous men would
have preserved Sodom ; why then
did Zion fall ? Moreover, the pre-
servation of the world, according to
the Talmud (Weber, 201), depended
on Israel. See xiv. 18, note.

7. We have here ideas which in
some respects resemble those in
Gen. xviii. 23-33. But whereas it

26

THE APOCALYPSE OF BARUCH

-V

I

due to Zion, that on account of the works of those
who wrought good works she should be forgiven, and
should not be overwhelmed on account of the works
o{ those who wrought unrighteousness. 8. But who,
Lord, my Lord, will comprehend Thy judgment, or
who will find out the profoundness of Thy path ? or
who will think out the gravity of Thy way ? 9. Or
who will be able to think out Thy incomprehensible
counsel ? or who of those that are born has ever found

is taught there that Qod would
spare a city because of the righteous
persons in it, here and in ii. 2 it is
the works of the righteous con-
sidered in themselves that are put
forward as the ground of such
mercy. On the question of good
works the thought of the writers in
this book, %.e, between 50 and 80
▲.D., is to be described as follows :
(a) The righteous are saved by
their works (li. 7) ; they are justified
by the law (li. 3) ; for righteousness
is by the law (Ixvii. 6). (b) Tlieir
works impart confidence to the
righteous with respect to Qod when
they pray for themselves or others.
Thus Hezekiah trusted in his works
and was hopeful in his righteousness,
and so Qod heard him (Ixiii. 3, 5) ;
and the prophets also were heard
because they trusted in their works
(Ixxxv. 2). (c) But the works of the
righteous avail not themselves only ;
they are a defence; also to the
unrighteous among whom they
dwell (ii. 2), and even after their
death their works are regarded as a
lasting merit on the ground of which
mercy should be shown to Zion (xiv.
7; Ixxxiv. 10). {d) Again these works
are conceived as going before them
to the next world, and being there
guarded in the treasure chambers of
God (xiv. 12), where they will be kept

safely tiU the final judgment (xxiv.
1) ; hence the righteous hope for the
end and leave the world without
fear (xiv. 12). (On the teaching of
this book as to faith, see note on liv.
21.) In 4 Ezra the doctrine of
works as it is found in Baruch can
hardly be said to exist. To {h) and
(c) we find no paraUels and only
seeming parallels to (a), such as
men **will be able to escape by
their works or their faith in which
they have believed *' (ix. 7), and that
"God will guanl those who have
works and faith in the Most
Mighty " (xiii. 23). It wUl be ob-
served that the doctrine of salva-
tion by works is carefully guarded
against by the addition of the wonls
" and faitii." To {d) we have good
parallels in vii. 77) where Ezra is
said to have **a treasury of works
laid up with the Most High,"
and in viii. 33, where " the righte-
ous are those who have many
works laid up with Thee: from
their own works will they receive
reward.'*

Though the doctrine of justifica-
tion as taught in Baruch should
naturally be discussed here, we must
refer the reader to the note on
xxi. 9.

8. Lord, my Lord, See iii. 1,
note.

CHAPTER XIV. 8-14

27

the beginning or end of Thy wisdom? 10. For we
have all been made like a breath. 11. For as .the
breath ascends from the heart, and returning not is
extinguished, such is the nature of men, who depart
not according to their own will, and know not what
will befall them in the end. 12. For the righteous
justly hope for the end, and without fear depart from
this habitation, because they have with Thee a store of
works preserved in treasuries. 13. On this account also
these without fear leave this world, and trusting with joy
they hope to receive the world which Thou hast promised
them. 14. But unto us there is woe, who also now
are shamefully entreated, and at that time look forward

10. See references on next verse.

11. Ascends from the hearty and
returning not is extinguish^. Of.
F&. Ixxviii. 89 : '* a wind that passeth
away, and cometh not again ; " Ps.
czIyL 4 ; Job viL 7 ; James iv. 14.
This rendering rests on a slight
change of order in the text, Le,

^01 P^O 1"^^ V^ instead of

^OIO j:^^ ^ P>. Ccriani

and Fritzsche render the text,
''asceudit quin procedat de corde et
restingaitor."

Depart not according to their
oxon will. Man does not settle the
hour of his departure from this life.
Cf. xlviii. 15 ; 4 Ezra viii. 6, "con-
venisti enim obaudire ". (read nole^is
with Syr. for obaudire) et profecta
es nolens."

Kno\o not wfuU^ etc. Cf. Slav.
En. ii. 1 ; vii. 5.

12. The righteous justly hope.
£th. En. cii. 4.

A store of works, etc. The text

reads ) .->^ • p,*^ = "a force or

supply of works." But it also=
"a store of works." Cf. 4 Ezra

vii. 77, where we find "a treasure
of works." In ShaJtUxUh, 31&, a man
is spoken of as having nV3T *)»K,

"a treasure of merits" in heaven.
Cf. Matt. vi. 19, 20 ; Pss. Sol. ix. 9,
6 iroiwv diKawri&priP drieravfA^ei (iu^p
iavrf irapk Kvplifi, See note on
verse 7.

18. The world which Thou hast
promised, Tliis is clearly the
spiritual world. Thus in IL 8
the righteous after death are to
"receive the world which docs not
die, which is then promised to
them;" in xliv. 13, 15 "theirs is
the inheritance of the promised
time»" "for unto them will be
given the world to come ; " and in
XV. 7, 8 "the world which is to
come " is said to be on their
account. Cf. 4 Ezra ix. 18. It is
referred to again in xxi. 25 and
Ixxxiii. 5 under the general name
of something promised. Through-
out B^ there is no promise of an
earthly felicity, but only of spiritual
transmundane blessedness.

14. There is tooe, Cf. for diction
Ixxxiv. 11 ; 4 Ezra xiii. 16.

. <

28 THE APOCALYPSE OF BARUCH

(only) to evils. 15. But Thou knowest accurately
\ what Thou hast made on behalf of Thy servants ; for
\ we are not able to understand by means of any good
thing that Thou art our Creator. 16. But again I
will speak in Thy presence, Lord, my Lord. 17.
When of old there was no world with its inhabitants,
Thou didst devise and speak with a word, and forth-
with the works of creation stood before Thee. 18.
And Thou didst say that Thou wouldst make for Thy
world man as the administrator of Thy works, that it
might be known that he was by no means made on
account of the world, but the world on account of him.

Evils. These words refer back xi. 8 ; 2 Peter iii. 5 ; Slav. En.

to xiv. 8, and their subject is again xxiy. 5 ; xxv. 1 ; 4 Ezra vi 38.
touched upon in xv. 1. What these 18. Thou wouldst make for Thy

are is given in xliv. 15 ; Ixxxv. 13. world fnan^ etc. Of. Gen. i 26, 28 ;

15. Whai Them hast made {or Ps. viiL 6 ; 4 Ezra vL 54.
done) on behalf of Thy servants. I.e. The world on account of him. So

.^■^s^ Vj.^ / -^v^ Kvn If far fts 1 am a ware this exulted view

^ t • '^ 1 • of man's dignity in resiHJct of the

my rcnilerlng in riglit, the entire ^orM is not found earlier than the

vorso ai.iMjars to ho in its wrong jirst century of the OhrUtiau em.

/ place, and sliould be rea«l after vei-se ^ p^jcurs frequently in the literature

• 16. The sense then would be ex- of this time : cf. xiv. 19 ; xv. 7 ;

cellent: " Thou knowest what good ^xi. 24 (this doctrine is thus con-

things Thou hast created on behalf fined to B« in this book) ; Assumpt.

of Thy servants ; but we know of MosU i. 12 ; 4 Ezra vi. 55, 59 ; vii.

none : yet Thou didst say that u . ym 44 . i^. 18. In these

Tliou didst make the world for man," passages the statement of the reason

etc. (verses 15, 17, 18). But the for the creation of the world as-

Syriac may be translated, "what gumes three forms : First, the world

Thou hast made out of Thy ser- ^as created on account of man

vants, or if we neglect the diacritic (Apoc. Bar. xiv. 18 ; 4 Ezra viiL 1,

point, " what Thou has wrought out 44 ). But the writers of these books

of Thy works." Ceriani translates jf pressed, would at once have with-

the verse : " Tu autem recte nosti dmwn this statement in favour of

quid fecerU de servis tuis : quia two diverging statements : the one,

nos non possumus intelligere aliquid that the world was created on

boni, quomodo tu sis fictor noster." account of Israel (4 Ezra vi. 55,

Before aliquid we should read " per." 59 . y^ u . Assumpt. Mosis L 12) ;

17. SpeaJs with a vxtrd, etc. Cf. the other that the world was created

Qen. i 6, 7 ; Ps. xxxiiL 6 ; Heb. on account of the righteous in Israel

CHAPTERS XIV. 15-XV. 5 29

.19. And now I see that as for the world which was
made on account of us, lo ! it abides, but we, on account
of whom it was made, depart."

XV. And the Lord answered and said unto me:
" Thou art rightly astonied regarding the departure of
man, but thou hast not judged well regarding the evils
which befall those who sin. 2. And as regards what
thou hast said, that the righteous are carried ofif and
the impious are prospered, 3. And as regards what '
thou hast said : ' Man knows not Thy^judgment ' — :
4. On this account hear, and I will speak to thee,
and hearken, and I will cause thee to hear My words.

* 5. Man would not rightly have jmderstood My judg- |

• ment, if he had not accepted the law, and if his fear '

(Apoc. Bar. xiv. 19; xv. 7 ; xxi. parture of man. These words refer
24). Either of the latter forms the to xiv. 19. The S3rriac noun trans-
real Jewish view from the Christian lated " departure " is derived from
era onwards. Thus in the Talmud, the verb translated "depart" in
it is either Israel, or the righteous xiv. 19. In xiii. 3 Baruch was
in Israel, that were the cause of the " astonied " about the fate of Jer-
world's creation and its subsequent usalem.

preservation. Thus in Bammidbar Not Judged rightly regarding the

rabbOf ii., " if Israel were not, the evils, etc. See xiv. 3, 14.

world would not exist " ; in the 2. See xiv. 6.

Shemoth rabboj xxviii., "The world 3. See xiv. 8, 9.

was created owing to the merits of 5. The law. The law was the

Israel, and upon Israel stands the centre round which Jewish thought

world." See Weber, pp. 201, 202, and life revolved. To a limited

for other passages of the same extent the Messianic expectation

import. See also note on xv. 7. was likewise a centre. Frequently

19. See note on last verse. That we find that in proportion as the

the "us" and the "we" here are one is emphasised the other falls

the righteous is clear from xv. into the background. This will

7. This verse shows that the receive illustration as we proceed to

writer believed in the view that the examine the position assigned to

safety of the world was bound up the law and the Messiah respectively

with that of the righteous. in the five main constituents of this

In Pesikta 2006 God is said to book. Thus in B^ (written after

have created the world on account 70 a.d.) where the restoration of

of Abraham's merit (Weber, p. 296). Jerusalem is looked for, but no

XV.l, Astonied regarding th^ede' Messiah^ the law is spoken of as

'-t

30

THE APOCALYPSE OF BARUCH

had not been (rooted) in understanding. 6. But now,

foUowa : God gave the law to Ltrael
(IzzviL 3) ; for transgressing it they
were sent into exile (IxxviL 4 ;
Ixxxiv. 2) ; but let not Israel with-
draw from the law (xliv. 3), but obey
it (xlvL 6) ; let them remember it
(Ixxxiv. 8) ; for if they do so, they
will see the consolation of Zion (xliv.
7), and a sou of the law will never
be wanting (xlvL 4), nor a lamp nor
a shepherd (IxxviL 16) ; for lumps
and shepherds are from the law, auil
though these depart the law stands
(Ixxvii 15) ; if they remember it,
they will see the consolation of
Zion (xliv. 7). In B' where there is
no Messiah and no expectation of
the restoration of Jerusalem, the
law is still fiirther glorified. Tlius
Moses brought the law to Jacob
(xvii 4) ; this conveyed a knowledge
of the judgment of God (xv. 5), and
entailed retribution on the con-
sciously disobedient (xv. 6 ; xix.
8 ; xlviiL 40) ; it will exact all its
rights (xlviiL 27), and repay the
transgressor (xlviiL 47) ; apostates
firom it (xlL 3) will be specially
dealt with (xlii. 4). On the other
hand it will protect those who
receive it in their hearts (xxxiL 1 ;
xlviiL 24) ; by it they will be
justified (li. 3), and in it will be the
hope of the righteous (IL 7) ; the
law is with Israel, and so long as
they obey it they will not fall
(xlviiL 22, 24). Tliey have received
one law from One (xlviii. 24). In
B' (which is akin to xiiL 2 in this
respect) Israel has nothiug save the
Mighty One and the law (Ixxxv. 3) ;
they have one law by one (Ixxxv.
14). When, however, we turn to
the Messiah Apocalypses A^ ( =
xxviL-xxx. 1), A^ ( = xxxvL-xL), A'
( = liU.-lxxiv.), and to S. ( = x. 6-
12) which form more than a third
of the entire book, we find no men-
tion at all of the law in A^ and S.
In A' there is only one mention of

it, i,e. Gdd*s law is life (xxxviiL 2).
In A' it naturally becomes more
prominent, as A' gives a brief history
of God's dealings with Israel. The
law and the tradition were observed
by Abraham and his sons (IviL 2).
Thus, through the agency of Moses,
its light shone on those in darkness
(lix. 2). God imparted to Moses
certain studies of the law (lix. 8).
Josiah alone was faithful to it in
his time (IxvL 5). Such as loved
it not perished (liv. 14). Righteous-
ness comes by the law (lxviL.6).
Thus we observe that in purely escha-
tological descriptions such as A\
there is not a single allusion to the
law : the Messiah is the entire
centre of interest. This is practi-
cally true in A' also ; for the refer-
ence in xxxviiL 2 does not belong
to the account of the last things.
In A' finally, most of the references
are to historical incidents, though
it is true that in A* great store is
set by the law. The law was the
centre of Jewish life, the source of
righteousness, and in fact its spiritual
schoolmaster, till the advent of the
Messiah had arrived. Thencefor-
ward (Ixx.-lxxiv.) there is not even
an allusion to it. The same pheno-
mena are observable in the various
constituents of 4 Ezra. Thus in
the three or four distinct Messiah
Apocalypses in that book (accord-
ing to Kabiscli's critical analyses)
tliu law is only nicutione<1 two or
three times. The only strong ex-
pression regarding it is in xiii. 88,
and tlicre the text is doubtful. In
tliu groundwork of the lK>ok {cire,
100 A.D.) however, where we Jind no
hope of a Messiah nor of a restored
Jerusalem, the law, as might be ex-
pected, has a more important rdlo
to play. Tims God gave the law to
Jacob (iiL 19). He sowed it in
them that they might keep it (ix.
82), but it bare no firuit owing to

CHAPTER XV. 6-8

31

because he Jninsgr^ed though^ he knew, yea, on
account of this also, he shall be. tormented because he
knew. 7. And as regards what thou didst say touch-
ing the righteous, that on account of them has this
world come, nay more, even that which is to come
is on their account. 8. For this world is to them

the evil heart (UL 20); they
neglected it (viL 20), did not keep
it (ix. 32), rejected it (vU. 72),
despised it (viL 24 ; viii. 56), yet
the law cannot perish (ix. 37.)
Some did try to keep the law per-
fectly in this life (vii. 89), and God
bore testimony to them because
they did so (vii. 94) ; these acquired
a store of good works (vii. 77 ; viii.
83), and from these they received
their reward (viii. 33) ; and yet none
can claim heaven purely as the
reward of their righteousness, for all
men have sinned (viii. 36).

It is obvious at a glance that the
possession of the law by Israel is
less a subject of self-gratulation in
4 Ezra than in Baruch. In the
latter, especially in B' (written, like
the groundwork in 4 Ezra, after 70
A.D., and having no expectation of
the Messiah or a restored Jerusalem)
the law is everything : it protects
the righteous (xxxii. 1), justifies
them (li. 3), is their hope (li. 7),
and no long as it is with Israel,
Israel cannot fall (xlviii. 22, 24).
In Ezra, on tlio other hand, the law
has begotten in the writer such a
sense of sin that he trembles before
it. Man needs mercy, not the award
of the law ; for all have sinned (viii.
35), and all but a very few would
perish, but for the divine compas-
sion (vii. 139).

5, 6. Jf his fear had not been
{rooted) in understanding. But
now, because he transgressed though
he kneto, etc. Here Ceriani followed
by Fritzsche has mistranslated

>•

( = transgressos est) by '* fecit,
thus taking it for .n\. This

thought partially recurs in xix. 3 ;
xlviu. 40, " Each of the inhabitants
of the earth knew when he was
committing iniquity" (see note in
loc,)f Iv. 2 ; and almost a perfect
parallel is found in 4 Ezra vii.
72 : "Qui eiigo commorantes sunt
in terra hinc cruciabuntur quoniam
sensum habentcs iniquitatem fece-
runt" Cf. Luke xii. 48.

7. As regards . . . has this
world come. See note on xiv. 18.
Nowhere in the present book are
these words given as a divine utter-
ance. The same statement is again
made in xxi. 24. From a similar
statement in 4 Ezra vi. 55, at the
close of the short hexsemeron there,
it is probable that some such state-
ment was oiiginally included in
that hexsemeron in its independent
form. On this hexsemeron see
xxix. 4, note. Cf. 4 Ezra vi. 55 ;
vii. 11.

Seeing that this world is "a
trouble and a weariness" to the
righteous, it is hard to understand
such a belief unless we suppose
that it was designed to be their
discipline for the future life. Cf.
liL 6. On the world which is to
come, see xiv. 13, note.

8. This world is to them a
trouble . . . with much Uibour, Cf.
xlviu. 50 ; li. 14 ; 4 Ezra vii. 8-14 ;
Rom. viii. 18 ; 2 Cor. iv. 17. Tliis
world is evidently regarded by the

4

32 THE APOCALYPSE OF BARUCH

a trouble and a weariness with much labour ; and that
accordingly which is to come, a crown with great glory."

XVI. And I answered and said: "0 Lord, my
Lord, lo ! the years of tliis time are few and evil, and
who is able in this little (space) to acquire that which
is measureless ? '*

XVII. And the Lord answered and said unto me:
" With the Most High account is not taken of much
time nor of a few years. 2. For what did it profit
Adam that he lived nine hundred and thirty years,
and transgressed that which he was commanded ? 3.
Therefore the multitude of time that he lived did not
profit him, but brought death and cut off the years
of those who were born from him. 4. Or wherein
did Moses suffer loss in that he lived only one hundred
and twenty years, and, inasmuch as he was subject
to Him who formed him, brought the law to the

writer of B' but uot of li' oa a of great glory." Observe that if we

sceue of trial and sorrow : a nuui retranslate these words into Hebrew,

must give himself to an ascetic life we have a paronomasia already

here if he is to attain blessedness familiar from Isa. Ixil. S ; £zek.

hereafter. There is a more ascetic xvL 12 ; xxiiL 42, f.e. me^

tone about 4 Ezra. In the Eth. En., ^^.^ n'lKOns

Messiah "preserveth the lot of the v\rTT i w- ir ^ n-i. rm.*

riffbteoua because thev have hated ^^^^' ^' ^'*^ ^^ ^^i^' ^^

righteous because tHey have hated .^ ^ j gi g, ^J ^ ^,

and despised this world of un- ^ ^^ ,. n I'y i • i i •

•4«i»f^^«o««-a »» o«-i <« «»«« 7 n.^\ S«® ^^v. 1 ; liv. 9, 17 ; Ivi. 1 ; Ixiv.

^n^ZT" ^t ^irir" It t^ 6. 8 ; Ixvii. 4. 7 J IaL 2 ; Ixx. 7 ;

wTTl If ?h^ »h„ .ffl?o? l"vi' 1 ! »"vii. 4, 21 ; 1^ 1. 8

humble and of those who aniict , > n a \ •: rk /> i ••• i

their bodiea," and likewise thoae ^ b * !, '"™^ ^ « ' ""*"•• ^ '
(oviij. 10) who, though " trodden ' , V' ' i, j ,. , „ ii

inder foot of wicked men." "loved 8. I^oughi death, ate. See xxiU.

heaven more than their life in this * ?° » u ai i «. nt a
I , •• 4. Brought the law, etc. Of. 4

^°""' Ezra iii. 19. "Give the law to the

Grown with great glory, Cf. 1 seed of Jacob, and the command-
Pet T. 4. We should expect " crown ment to the race of IsraeL"

CHAPTERS XVI-XIX. 2

33

seed of Jacob, and lighted a lamp for the nation of
Israel/'

XVIII. And I answered and said: "He that
lighted has taken from the light, and there are but
few that have imitated him. 2. But those many whom
he has lighted have taken from the darkness of Adam,
and have not rejoiced in the light of the lamp."

XIX. And He answered and said unto me:
""Wherefore at that time he appointed for them a
covenant, and said : * Behold I have placed before you
life and death,' and he called heaven and earth to wit-
ness against them. 2. For he knew that his time was
but short, but that heaven and earth endure always. 3.

^tr<^.

-^'V^..

Liifkted a lamp. Of. lix. 2, " lamp
of the eternal law." The thought
in both phrases is drawn from Ps.
cxix. 106, " Thy word is a lamp," etc
Of. xviii. 2.

XVIII. 1. Hda taken from the
ligfUf i.e. has chosen the light. In
the next verse the many are said to
have chosen the darkness of Adam.

2. The law and Adam are in this
passage symbolical names for the
opposing powers of light and dark-
ness. This thought is foreign to the
O.T. though Gen. i.-lii. has prepared
the way for it. Adam is here, as in
the Slav. En., represented as the
primary source of human transgres-
sion, whereas in the Eth. En. and
Jubilees human depravity is traced
mainly to the angels that sinned
with the daughter^ of men. Again,
as in the Slav. En., the writer does
not teach the doctrine of original sin
and inherited spiritual incapacities.
He implies rather that man is left
to determine his own destiny, to
choose light or take darkness for
his portion, just as in much later

times it was said : " Qod does not
determine beforehand whether a
man shall be righteous or wicked,
but puts this into the hands of the
man himself" {TanchumOf Pikkude
8). See Slav. En. xxx. 15, 16,
notes. The same view is enforced
in A', i.e. liv. 15, 16. See notes in
loc.

XIX. 1, 2. Because few chose
light and many chose darkness,
Moses showed further that their
choice of light or darkness was
likewise a choice of life or death,
xix. 1-3 looks like an addition of
the final editor. The answer to
xviii. seems to begin with xix. 4.

Behold I have placed, etc., Deut.
xxx. 19. Ccdled heaven, etc., Deut
iv. 26 ; xxx. 19 ; xxxi 28. Of.
Ixxxiv. 2 ; Ass. Mos. iii. 12.

Later times seem to have drawn
from Deut. xxx. 19 the conclusion
that the permanence of the law was
bound up with that of heaven and
earth. Cf. ver. 2 ; Matt. v. 18.
Contrast Luke xvL 1? ; Mark ziii.
81.

8

4

34

THE APOCALYPSE OF BARUCH

U^

For after his death these smned and transgressed (the
covenant), though they knew that they had the law
reproving (them), and the light in which nothing could
err, also the spheres, which testify, and Me. 4. Now
r^rding everything that is it is I that judge, but
do not thou take counsel in thy soul regarding these
things, nor afflict thyself because of those which have
n. 5. For now it is the consummation of time that
sought, whether of business, or of prosperity, or of
hame, and not the beginning thereof. 6. Because if a
man be prospered m his beginnings and shamefuUy
entreated in his old age, he forgets all the prosperity

(ihski he had. 7. And again, if a man is shamefully
entreated in his beginnings, and at his end is pros-
pered, he remembereth not again his evil entreatment.
/^8. And again hearken : though each one were prospered
I all that time — all the time from the day on which
\ death was decreed against those who transgress — and

8. Trantgreased, This word re-
curs in the same connection (Ixxxiv.
2) where it has as its object **the
law." We must supply this or
** the covenant " Arom ver. 1.

4. These words deal with Baruch's
difficulties in xviii. 1, 2. Do not
distress thyself with such problems ;
the end of all things is at hand.

6. Here only the end of all
things is looked for — not an earthly
felicity in a rebuilt Jerusalem.

6-8. The end of aU things is at
hand, and the only important ques-
tion is : How does it find a man f
will it bring him shame or honour ?
We are strongly reminded here of
the weU-known words of Solon in
Herodotus L 82 vkoitUw 8i xph

warrbs xMm^^^^ ^^ reXcvnJi', «c^
6,irop-fyr€T<u. iroXXoc<rt ^dp ^ ifwo-

4Tp€\l/e. It was a familiar Hellenic
theme. Cf. Soph. Track, 1-8 ; Oed.
Rexy 1494-97 ; Eurip. Andrain, 100-
103, etc.

8. Though a man . . . ffanily.
This seems the natural rendering of
the passage. Ceriani renders: "Omne
tempus istud a die quo decreta fait
mors contra eos qui praetereunt in
isto tempore, si unusquisque pro-
speratus esset, et in fine suo in yani-
tatem corrumperetur, esset omne."
Fritzsche quite wrongly writes
" vanum " for " omne."

On which death was decreed, etc.
See xxiii. 4, note.

CHAPTERS XIX. 3.XX. 4

35

in his end was destroyed, in vain would have been j
everything." /

XX. Therefore, behold! the days will come, and )
the times will hasten more than the former, and the
seasons will speed on more than those that are past,
and the years will pass more quickly than the present
(years). 2. Therefpre-.liave. J. now.. taken. away Zioii,"
in order that I may the more speedily visit the
world in its season. 3. Now therefore hold fast in'
thy heart everything that I command thee, and seal
it in the recesses of thy mind. 4. And then I will

XX. 1. Ther^ore, It is not clear
that this word foUows upon any-
thing in xix. It could be taken
closely with xviii. So far as I can
see it is best to regard it as follow-
ing directly on xiii Sa, Jerusa-
lem has fallen, therefore the
years intervening before the judg-
ment will be shortened. Cf. liv.
1, "Against the works of the in-
habitants of the earth Thou dost
hasten the beginnings of the
times " ; Matt xxiv. 22. For the
probable order of the text origin-
aUy see pp. 20, 119.

jThe days wiU come. Cf. xxiv. 1 ;
xxxi. 5 ; xxxix. 3 ; 4 Ezra vL 18.
A familiar O.T. phrase. Cf. Jor.
xxiii. 7 ; xxx. 8, etc.

Tlie liviM will hasten, Cf. Ixxxiii.
1, 6, whore almost the same thoughts
and diction recur. Cf. liv. 1 ; 4
Ezra iv. 26.

2. The fall of Jerusalem is one
of the steps preparatory for the
final judgment. See xxi. 21. There
is no hope here of a restored Jer-
usalem. See i. 4, note.

Speedily visit. The Syriac liter-
ally = (nrel^w xal itriaK^if/wfMtf a
Hebraism, ipsKi inoM,

VisU. Cf. xxi?. 4 ; IxxxiiL 2.

This word seems to be used in
Baruch in a bad sense of the penal
visitation of God, as in Exod. xx. 6 ;
Ps. Ixxxix. 32 ; Jer. vi. 15 ; ix. 25 ;
xi. 22, etc. ; also in 4 Ezra v. 56 ;
vi. 18; ix. 2; Pss. SoL xv. 14.
The word (ips=^irta"#r^irrea"^at) has

generally a good sense in the O.T.,
as in Gen. xxi 1 ; Exod. iv. 81 ;
Job X. 12 ; Pss. viu. 4 ; Ixxx. 14 ;
also in Ecclus. xlvi. 14 ; Wisdom
vu. 7, 13; Pss. SoL iU. 14; x.
5 (?) ; XL 2, 7 ; always in the
N.T., as in Luke i. 68, 78 ; viL
16 ; xix. 44 ; Acts xv. 14 ; 1 Peter
ii. 12. It is noteworthy that where-
as in the N.T. the thought of God's
visitation is one of joy, its associa-
tions in 4 Ezra and Baruch are fear
and wrath to come.

3. EverytMng that I command
thee. The relative is omitted in
the Syriac, but both the sense and
the Sjrriac idiom require it. If the
text is right, we must take it as a
Hebraism ; for the Hebrew admits
the omission of the relative. We
must then suppose this Hebraism
misunderstood by the Greek trans-
lator ; for neither does the Greek
allow of the omission of the rela-
tive.

i

36 THE APOCALYPSE OF BARUCH

show thee the judgment of My might, and My
ways which are past finding out. 5. Go therefore
and'^sanctify thyself seven days, and eat no bread, nor
drink water, nor speak to any one. 6. And afterwards
come to that place, and I will reveal Myself to thee,
and speak true things with thee, and I will give thee
commandment regarding the method of the times ; for
they will come and will not tarry.

The Prayer of Baruch the Son of Neriah

XXI. And I went thence and sat in the valley of
Cedron in a cave of the earth, and I sanctified my

4. Show t?iee the judgment of My people assembled in Cedron (zxzi.-

might. In Izxxiii. 7 we have a xzxiv). At the close of xxziv. there

nearly related phrase, ** The con- should follow a fast of seven days,

summation . . . will show the great The sixth section should open with

might of its ruler." this fast, but all mention of it has

6. That place. See xiiL 1, note, disappeared from the present text.

Method of the times. See xiv. 1, After the fust comes a vision (xzxvi.-

note. zl.) and a revelation regarding

Will come and wiU not tarry, apostates and proselytes (xlL xlii)

Hab. ii. 3. Of. xlviii. 39 of text. with some further disclosures (xliiL);

then the sixth section duly closes
with an address to the people (xliv.-

Thb Fifth and Sixth Sbctions xlvL)

It will be observed that xxL-

XXI.-XLVI. This constitutes the xlvi. embrace material from a

fifth section of the book according variety of sources. Thus xxvi.-

to the present text, but in reality xxx. 1=A\ and xxzvi.-zl. = A' are

the lifth and sixth sectious (see v. 7, iudcpendeut Messiah apocalypses,

note). For according to the scheme and xliii. xliv. 7 ; zlv. zlvL are

of the final editor, eveikts proceed in derived from O*. What remains of

each section in a certain order : thus \^ has lieen completely rearranged

tirst we find a fust, then generally a according to the views of the final

prayer or lamentation, then a divine editor. For what was probably

message or disclosure followed by the original order of B^ see p. 119,

an announcement to the people, and the Intro^luction, pp. lxi.-lxiiL
Thus we have here the fast of seven XXI. 1. Cedron. See v. 6. On

days in Cedron (xzi. 1) ; the prayer the fasts of Baruch see notes on v.

on MountZion (zxi.4-26) ; therevela- 7 and iz.
tion (xxii. • xzz.); address to the Oave. Cf. Assumpt. Mos. iz. 6.

CHAPTERS XX. 5-XXI. 5 37

soul there, and I eat no bread, yet I was not hungry,
and I drank no water, yet I thirsted not, and I was
there till the seventh day, as He had commanded me.
2. And afterwards I came to that place where He
had spoken with me. 3. And it came to pass at
sunset that my soul took much thought, and I /
began to speak in the presence of the Mighty One, (
and said : 4. " Thou that hast made the earth hear
me, that hast fixed the firmament in its fulness, and
hast made firm the height of the heaven by the spirit,
that hast called from the beginning of the world that
which did not yet exist, and they obey Thee. 5.
Thou that hast commanded the air by Thy nod, and
hast seen those things which are to bo as those things

2. That plcice. Probably Mount Hast called . . . that which did
Zion. Cf. XX. 6 and xiii. 1 ; otherwise not yet exist. Of. xlviiL 8, " with a
the temple, x. 5. But this and some word Thou quickenest that which
other such place determinations may was not." We seem to have here
be due to the final editor. Tlie creation ex nihUo, On the other
scene of the fast, the prayer, and hand the words above are found in
the revelation was probably the Philo, de Jitstitia, tA yhp fiij ivra
same See xlvii. 1, note. ^fcdXea-fv e/$ rb elfai. This may be

3. The Mi'Qkty One. This is the accidental. At any rate the funda-
first time this title occurs. It is mental principles of the two writers
found in B*, B', A', but not in A\ are diflfereut ; for, except in the De
A^. See XXV. 4; xxxii. 1, 6; ^itwnno, i. 13, Philo taught the forma-
xxxiv. ; xliv. 3, 6 ; xlvi. 1, 4 ; xlvii. tion of the world from pre-existent
1 ; xlviii. 1, 38 ; xlix. 1 ; liv. 1 ; elements. See Slav. En. xxiv. 2 ; xxv.
Iv. 6 ; Ivi. 2, 3 ; lix. 3 ; Ixi. 6 ; 1, notes. Such expressions as that in
Ixiii. 3, 5, 6, 8, 10 ; Ixiv. 3, 4 ; Ixv. the text spring from the repeated
1 ; Ixvi. 1,6, 6 ; Ixvii. 2 ; Ixx. 2, " and God saiil," Gen. i. Cf. Ps.
5 ; Ixxvii. 11, 26 ; Ixxxi. 4 ; Ixxxii. cxlvilL 5 ; Philo, de sacrif, Abd et
5 ; Ixxxiv. 1, 6, 7, 10 ; Ixxxv. 2, 3. Cain, 6 ykp 0ebi \^wp &fM iirolei,

4. By the spirit. Have we here fi.i\hkv fiera^it dfjupoTv riOeit, In 2
a reference to Gen. ii. 1, " The spirit Pet. iii. 6, " There were heavens from
of God," or does the whole phrase, of old, and an earth compacted out
** made firm ... by the spirit," of water ... by the word of God,"
show a connection partly with the we have the same teaching, with the
LXX. of Ps. xxxiii. 6, rtfi X6741 additional idea that the solid earth
Kvoltfi ol odpavol iffrepediOritrap Kal was made from the water, as in the
TV Tve^/MTi rod orSfMTos kt\, Slav. En. xxviiL 2.

38 THE APOCALYPSE OF BARUCH

which Thou art doing. 6. Thou that rulest with
great thought the powers that stand before Thee:
(yea) rulest with indignation the holy living creatures,
who are without number, which Thou didst make from
the beginning, of flame and fire, which stand around
Thy throne. 7. To Thee only does this belong that
Thou shouldst do forthwith whatsoever Thou dost wish.
8. Who causest the drops of rain to rain by number
upon the earth, and alone knowest the consummation
of the times before they come : have respect unto my
prayer. 9. For Thou alone art able to sustain all
who are, and those who pass away, and those who are
to be, those who sin, and those who are righteous [as

6. Powers tJuU stand b^ore Thu, been justified " = btiiKtuufUvoi elaof,
Cf. zlviiL 10 ; 4 Ezra viiL 21a, In all these passages the Syriac is
" cni adstat exercitus augelorum." at fault, but its error is to be traced

OreatwreSf vfho are without number, to the Greek Version ; for the Greek

liz. 11. translator mistranslated the Hebrew

TFAicA Thou didst make/rotii the before him, which was in the former

beginning. In Jub. ii. 2, the crca- cose 0'pi!(n, and in the latter ip-ix.

tion of the angels is assigned to the Tj,g grounds for this conclusion are

first day— evidently on the giouud an follows ; (i.) The antithesis to

of Job xxxviii. 7. According to «* those who sin " is not " those who

Targ, Jer, I. on Gen. i 26, and are justified," but "those who do

Sh^moth raiba, 16, God created the righteousness" or "are righteous."

ukgels on the second day. So also (it) if "those who are justified"

Slay. En. xxix. 1. ^^g the true text, then its anti-

7. Pss. cxv. 3 ; cxxxv. 6 ; Jonah thesis would not be "those who

*• l^* mr ^ ^ . sin," as we find it in xxi. 9, 11, 12 ;

8. The drops of ratn to ram by ^^iv. 2, but " those who are con-
number, Cf. lix. 6 ; Bcclus. i. 2 ; demned," as in li. 1 and 4 Ewa iy.
Slav. En. xlviL 6, note. ig. (iii.) But since "those who

Alone knowest the end of the times, sin" is undoubtedly original, the

Cf. liv. 1. error must lie in the phrase "those

9. Those wfu) sin, and those who are justified." (iv.) Now this
who are righteous. For "who are error is easy to explain. Prom
righteous " the Syriac reads here and *^® LXX. we know that pert was
in xxiv. 2 . ^r>**1^* = "who are generally rendered by iiKawwrBai,
i„^ta^A** ^ •% r ' -«j i aiid only in a few cases by dUacot

11, 12 ; lia 7, ao>»l( = "have u ; xxv. 1 ; xixlii 12 ; xxxir. S ;

/

CHAPTER XXL 6-12 39

living (and) being past finding out]. 10. For Thou
alone dost live immortal and past finding out, and
knowest the number of mankind. 11. And if in^
time many have sinned, yet others not a few have been \
righteous. 12. Thou knowest where Thou preservest »

xxxT. 36). The Greek traoslator, of this book will confirm the view

not appreciating the right meaning above taken,
of {nx in onr Apocalypse, gave it the In 4 Esra ** to justify " preserves

sense he was most familiar with, and »*» ordinary meanmg of « to declare

so mistranslated it by SiKoioOffBai, J««t " in iv. 18 and xiL 7. It is need

(v.) The above conclusions receive >» this sense also in Ecclus. L 22 ; viL

confirmation from the fact that the 6 ; x. 29 ; xiii 22 ; xviii 22 ; xxxi

antithesis in our emended text is ^ ; xliL 2. In 4 Ezra, however, we

. actually foimd in Job x. 16 and »»* another use : thus in x. 16 it
*1l XXXV. 94,3^. I have emended the ="*«> vindicate as just ' 80 ahw
f 'i text a^Tcordingly in xxi. 9, 11, 12 ; in Pe. U. 4 ; Isa. xliL 21 (?) ; Pss.
' xxiv. 1, 2 ; Ixvii 2. Sol. iL 16 ; iiL 6 ; iv. 9 ; viiL 7,
' The doctrine of justification in 27, 31 ; ix. 3 ; Luke viL 29 ; Apoc
this Apocalypse differs from that Baruch Ixxviii 6. On the word
taucht in 4 Ezra. Bikououv the reader can consult with
(1) In Baruch men are justified advantage Sanday and Headlam's
by the law : thus the text in IL 3= Romans, pp. 28-31. On the teach-
nucaube-naap iw T(fip6fupfiov (where "*« ^^ ^*^ ^ ^1 ♦•«• chaps. liiL-
ftov=Tov $eoO), and in IxviL 6 it= l«iv-» ««« ^i^- 26, note.
il thKotoath^ ii iK 70V pbnovy and in ^» ^^^^ . . . <m<. This I bracket
IxxxL 7 ii= iiTihe-naw iv rots i/ryois " * dittography. See next Une.
a^&p. In Eznn on the other hand, 10- Knowest the nunUxtr of man-
the expression « salvation by works " *»*»»• ^^ ""»• *» ^ 1 ^viiL 4, 6.
is qualified by the addition of **and 11. Men many have sinned, but
by faith." Cf. ix. 7 ; xiiL 23. In many also have been justified,
fact we do not find there either ex- Others not a few have been right-
pressed or implied the doctrine of eous. This statement differs strongly
justification by works. (2) Quite from that given in 4 Ezra viii 3,
in keeping with what precedes is the where it is said plainly that where-
absolute assurance of salvation on as " multi quidem creati sunt, pauci
the part of Baruch. He never per- autem salvabuntur," and that the
sonally dreads condemnation : he ratio of the saved to the lost is as the
looks forward calmly to a life of amount of gold in the earth to that
future blessedness. Cf. xiii. 8 ; of the clay in it (viiL 2). This
XXV. 1 ; xlvi. 7 ; IxxvL 2. Ezra, optimism which we have observed
on the other hand, continually as- already (see xxi. 9, note) differentiates
Bumes his future woo till assured Baruch from Ezra. The latter is in
otherwise in viii. 47-49, 61-64. 4 the main pessimistic both with re-
Ezra xiv. does not belong to the gard to his own destiny (till other-
rest of the book. There is a pessi- wise reassured by God) and that of
mistic outlook in Ezra as there is an the vast bulk of mankind,
optimistic one in all Baruch save S 12, 13. But this life is not all ;
{ue, X. 6-xiL) The note on xiv. 7 sin and righteousness have further

/

40 THE APOCALYPSE OF BARUCH

the end of those who have sinned, or the consummation
of those who have been righteous. 1 3. For if there were
this life only, which here belongs to all men, nothing
could be more bitter than this. 14. For of what
profit is strength that turns to weakness, or the food
of plenty that turns to famine, or beauty that turns to a
hateful (thing) ? 15. For the nature of man is always
changeable. 16. For we have by no means been
from the beginning what we now are, and what we
now are we shall not afterwards remain. 17. For if
a consummation had not been prepared for all, in vain
would have been then- beginning. 18. But r^ardmg
everything that comes from Thee, do Thou inform me,
and regarding everything about which I ask Thee, do
Thou enlighten me. 19. How long will that which
is corruptible remain, and how long will the time of

iBSues; else the life of the righteous i h^ye read ^ i^.. V^AO U
here were a crowning bitterness. ^ '^ vs. ^^

13. This Terse may be drawn ^ —aOCH fACH _a^|> \^
from 1 Cor. xv. 19, or else both from ^ _- , . t i. i- * ai.
a common source. Of what worth .>Q-fi3 This restores, I believe, the

is life ? for (1) it is subject to con- original sense (cf. yer. 15). As the

Btantchange (xxL14, 15) ; and(2)is text stands it=**aut nihil, sicuti

likewise mortal (xxL 16, 17, 22). quod sumus, est enim ab initio,

14. Strength that turns, etc. nunc non sumus " (Ceriani).

iXXXlli. 11. "ttj XTaT 99 niav lin.vA nriiriTiiillv

Beauty that turns to a haUful follo;ed this verse
(tkxng), Ixxxui. 12.

16. There is no llxity in the l^* ^^orio long will that %ohich is

being of man: he is the creature corruptible retiiain t If this question

of change. In ver. 22, which comes from tlie final editor, its

should follow verses 17, 18, man U answer will be found in xl. 3 ; Ixxiv.

by appoiutment mortal. 8. B»t if it belongs to B«, its

16. The text is corrupt. The answer would naturally be found in

above rendering rests on an emenda- xxiii. 7 - xxiv. 1 ; xxxi. 5. Tlie

tion of the text. Thus for U ol JJ^ters of this book (particularly

'^ ' the writer of B*) are greatly im-

fft^Oai^L^I^ (^^]>0|^ pressed with the corruptibility of

^ 1 n 1 ' I *^® present world. The whole pre-

•^*^l M y^^ • >Q^fO ^ sent world, the otowiA^wttsA, belongs

CHAPTER XXL 13-22 41

mortals be prospered, and until what time will those
who transgress in the world be polluted with much
wickedness? 20. Command therefore in mercy, and
accomplish all that Thou saidst Thou wouldst bring,
that Thy might may be made known to those who
think that Thy long-suflcring is weakness. 21. And^
show to those who know not, and let them see that it
has befallen us and our city until now according to
the long-suffering of Thy power, because on account of
Tliy name Thou hast called us a beloved people. 22.
Every nature therefore from this onward is mortal

to the sphere of corrnption. Eyen 20. This is a prayer for the

80 does the Messianic kingdom if it hastening of the final judgment (cf.

falls within the oloLm hazzek, as it 2 Pet iiL 4-9).

docs in A', A', and A» in this book. 2I. The text is nnintelligible as it

Tlins in A* the Messianic reign stands: " Show to those who know

forms the end of the world of cor- not, and they have seen what has

mption (xl. 3), and in A», the end befallen ns and onr city nntil now

of corrnption and the beginning according to the longsnffering/' etc

**« IvT^**'^?? ^^"^ ^L*'** ^ Merely by the emendation of OV^O
all that has been is doomed to cor- i« „

ruption (xxxi 6) ; all that is cor- = •»<* "«y ^"^^ «»«»» ">*<>

mptible will perish (xliy. 9); the ]oai>="and that it has been,"

new world that awaits them wiU ^H^e arrire at a perfectly consistent

not tnm them to corrnption (xliv. text. Tlie fall of Jerusalem was

12). In B* what the righteous have brought about in the mercy of God

lost was corruptible, but what they ^ hasten the final judgment See

will receive is incorruptible (Ixxxv. verse 23 * xx. 2.

5). The only reference to this But, if' the text is correct, it =«a

subject in B* is where Baruch is itapdKeurip = urn. Have we here an

told that he will pa«i away from ^ ^^ ^^^ ^^^^^ ^^^ ^^

the earth and foijet all that is ^^^ ^^j ^ ^ Continuation

corruptible (xli.i. 2) Aa to the jf^ i„,perative? In that case

remaming pas«apswhc«^ this word ^ original may have been ymn

recurs, the text is doubtful m xlvm. ^ ^ J'

29, and probably interpoUted in «*? .Tips tth nic nm . . . = 'Show

xxviii. 5. In 4 Ezra viL 113, the day . . . and let them see that it has

of judgment is the end of this period happened to us." I have emended

and the beginning of the next immor- acconlingly.

tal period. See also iv. 11 ; viL 111. A hdovedpeopU, Cf. v. 1.

Who transgress. These words 22. It is obvious that this verse

could be rendered " who pass sway," breaks the connection of thought,

as in verse 9. It should be read after verse 17 as

42 THE APOCALYPSE OF BARUCH

23. Reprove therefore the angel of death, and let Thy
glory appear, and let the might of Thy beauty be
known, and let Sheol be sealed so that from this time
forward it may not receive the dead, and let the
treasuries of souls restore those which are enclosed in
them. 24. For there have been many years like
those that are desolate from the days of Abraham
and Isaac and Jacob, and of all those who are like
them, who sleep in the earth, on whose account Thou
jdidst say that Thou hadst created the world. 25.
And now quickly show Thy glory, and do not defer

suggested above. It is possible that the death of a righteous man his soul

l^oi is corrupt for boi. We ^" permitted during seyen days

Jul^iA 4.u^^ *-^ 1 4. iVn ' to behold the seven wajrs of the

;w?„~ ^S^^. JST"? °°?* righteous "nd the wven way. of the

^^!^^',T^^"^l *° *^ l*" »» wicked. Atter so doing, the Boul

o« rin.f J?.'" 1 "on oi A entered these chambers (4 Kara »ii

28. The writer in 20, 21, urged jjj . j^ 35, These chamburs were

God to bring on the final judgment, ,„ ^^j (^- g^ j^ 4,, „^

that His power might be made ^,^4^^ ^^^^ ^„,j ,„ter them (4

known, and that men miglit learn «„.. -> Qti\ . ♦!.«« -,«^ ,».»..i».] iL

that Israel's calaiultios had befallen ^.u'-JS'llZ^lZ'^li^!
41 »_ t Ai r n 1 iifAu angels, and wore ftill of rest (Etu.

l?r ?Air'fijf ^"Jf- ^^V En c 6; 4 Ezra vU. 96); at the
l^lr !lv^. ^ judgment the ^^^ jud^^ent they were ti restore
1^^ F^l ^f^ ^^i^""* "" ^""^ the souU, committed to them (Apoc.

and the dead arise. ^jj ^^ g^j It is to bi observed

23. The anff do/ death, Ct^y ^^^^ ^ ^^^^ ^^^ ^^^^^ ^^

VI. 8. On the promment rdfo pUyed -jehteous souls, so there were

by this angel in later Jewish writ- Z^^ of ri^ht^us w^^^^

iuffi, Bee Testavient of Abraham {ed. ^^^.v ^^^^^"^ ^°™ ^^

James) ; Weber, 289-242, 244, 247 '*

262, 321, 822, 873 ; Bisenmenger, '* ^ strange that only the rigjt-

mitdecktea Jud, i. 864, 866, 862-879. ^^^ ^^" are here mwitioned. The

Sheol, See xi. 6, note. reference to the wicked may be lost

Be sealed. Cf. Isa. v. 14. 24. This verse should in all prob-

Treasuries of souls. Only the ability be read after ver. 19. It would

righteous souls were admitted to there form a good link between vers.

these treasuries or chambers. I have ^^ t^<^ 20. If this is not so the

preserved the literal meaning of the ^'^ seems corrupt.

original word. These are the places Sleep in the earth. Bee xL 4, note.

in which Qod treasures His righteous On whose account, etc. See xv. 7,

ones, or their righteous acts. After note ; xiv. 18, note.

CHAPTERS XXI. 23-XXII. 8 43

what has been promised by Thee." 26. And it J
came to pass that when I had completed the words of
this prayer that I was greatly weakened.

XXII. And it came to pass after these things that
lo ! the heavens were opened, and I saw, and power
was given to me, and a voice was heard from on high,
and it said unto me : 2. " Baruch, Baruch, why art

• thou troubled ? 3. He who travels by a road but*
does not complete it, or he who departs by sea but
does not arrive at the port, can he be^comforted? 4.
Or he who promises to give a present to another, but

' does not fulfil it, is it not robbery ? 5. Or he who sows
the earth, but does not reap its fruit in its season, does
he not lose everything ? 6. Or he who plants a plant,
unless it grows till the time suitable to it, does he
who planted it expect to receive fruit from it ? 7. Or
a woman who has conceived, if she bring forth untimely,
does she not assuredly slay her infant? 8. Or he
who builds a house, if he does not roof it and com-

25. What has been promised by no work can be duly judged till it is
Thee. I.e, "the world which Thou completed (zxii. 8). Thus Baruch's
hast promised them" (xiv. 13 ; cf. depreciation of this life (xxi. 13-l7t
Ixxxiii. 5). The new world would 22) is in some fashion answered,
become the dwelling of the righteous Things must be judged in the light
after the judgment. of their consummation. Again, in

26. / teas greatly ioeakened. This reply to Baruch's request to hasten
weakness follows again on the prayer the period of judgment (xxi. 19, 24,
in xlviii. 25 ; cf. 4 Ezra ▼. 14. 20, 21, 23, 25), Ood rejoins that, for

XXII. 1. The hMvens were opened the due accomplishment of any work,

atidlsaw. Bzek.i.l;cf.Matt.iii.l6; time is needed (xxii. 6, 7). Finally,

John i. 52 ; Rev. iv. 1 ; Acts vii. 56. ^ Baruch's plea for the fulfilment

A voice was heard, etc., i,e, the of tJ»e divine promise (xxi. 25), God

bath-q6l, . Cf. xiu. 1 ; Matt iii. 17 ; acknowledges the obligation of that

xvii. 5 ; Rev. iv. 1. promise (xxu. 4).

8-8. In xxii. 8, 5, God rejoins that 7. Does . . . assuredly slay. A

no roan undertakes a work without Hebraism. Text = i%T ann. Cf.

hoping to eigoy its results, and that xiii. 8 ; zli. 6 ; xlviii. 80, etc.

J

44 THE APOCALYPSE OF BARUCH

plete it, can it be called a house? Tell me that
first."

XXIII. And I answered and said: "Not so, O
Lord, my Lord." 2. And He answered and said unto
/me: " Why^thereforeart thou troubled about tliat
which thou knowest not, and why art thou ill at ease
about things in which thou art ignorant? 3. For
as thou host not forgotten the people who now
are and those who have passed away, so I remember
those who are remembered, and those who are to
'- Icome. 4. Because when Adam sinned and death
was decreed against those who should be bom, then

XXIII. 1, 2. Baruch having ad- df o^n^o-iro/xcr rdrrct, though this

mitted the justice of the divine view cannot be reconciled with the

reasons, God rejoins in the words of main teaching and tendencies of that

xxiL 8, "Why therefore art thou boolc, which are to the effect that man

troubled?" for Baruch thereby ac- was mortal from theout8et(ctxiv. 17;

knowledges his ignorance of the zviL 1, 2 ; zl. 11). The conditional

things in question. immortality of man appears next in

8. It is hard to see the relevance Eth. En. Ixix. 11 ; Book of Wisdom

of this verse to any of Baruch's re- i. 13, 14 ; ii 23, 24 ; Slav. En. zxz.

presentations. Baruch has never 16, 17 (see notes in, loe,) ; in 4 Eira

doubted the ultimate fulfilment of iii. 7, " Et huic {ac, Adamo) mandasti

the divine promises. diligentiam uuam tuam : et prae-

Who are remembered and those terivit eam, et statim institnisti in

who are to come. The Syriac here eum mortem et in nationibos

-*Zl, -JS^Uo -.^aii.* seems oj""^", }*■ «> "kewiw the PauUn.

^^ • ^^ »• * ^*«^ (cf* Ron»' V. 12 ; 1 Cor. xv.

corrupted from ^oZp^ ^^Z^> 21). In the Talmud this was the

= ** who are appointed to come." * prevailing view ; thus, according to

4. When Adam sinned and death the Jkresh, rahba, c. 9, Adam was

wu decreed against^ etc. Tliere are not originally destined for death

two different conceptions of man's (Pesikta, 76a) ; if Adam had not

original destiny and of the physical sinned he would have lived for ever

effect of Adam's sin upon it in two (see Weber, 214, 215, 289). (2) In

of the different constituents of this A', i,e, in liv. 15 ; IvL 6, Adam is

book. (1) Thus in B*, i.e. in xvii. 3 ; said to l»ave brought in only pre-

zix. 8 ; xxiii. 4, Adam's sin brought in mature death. This seems to be the

physical death, otherwise man would ^«^ underlying Oen. iL, iii, though

have been immortal. We find the many, it is true, take it to be oon-

same view in Ecclus. xxv. 24 dird ditioual immortality. But such an

' yvvautht dpx^j d/xa/>r/ar, xoi Si* aMj^ interpretation is difilcult in the face

CHAPTER XXI 1 1. 1-7 45

the multitude of those who should be bom was
numbered, and for that number a place was prepared
where the living might dwell and the dead might be
guarded. 5. Unless therefore the number aforesaid is
fulfilled, the creature will not live again [for My spirit
is the creator of life], and Sheol will receive the dead;
6. And again it is given to thee to hear what things
are to come after these times. 7. For truly My re-
demption has drawn nigh, and is not far distant as
aforetima

of Gen. iii. 19. (3) It may be weU The dead might be gvarded. The

to add here that a third view is righteous were in ** the treasuries of

occasionally taught in the Talmud, souls " guarded by angels (Eth. En.

Death came into the world in con- c. 6 ; 4 Ezra vii. 86, 95) ; the wicked

sequence of divine predestination in places of punishment guarded

{see Eilcraheimf Life and Times, etc, likewise by "those who keep the

i. 166 ; Weber, 238, 239). On the keys and are the guardians of the

spiritual effects of Adam's sin on his gates of hades standing like great

posterity, see xlviii. 42, note. On serpents, and their faces are like

the whole question, see Sanday and quenched lamps, and their eyes fiery"

Headlam, Romans, 136-138. (Slav. En. xlii. 1).

Tlu mvUUvde of those who should 5. Not till the secret number of

be bom was numbered. This was a mankind is fulfilled can the resur-

secret known only to God (xxi. 10 ; rection take place. In Rev. vi. 11

xlviiL 46). How this number was and 4 Eara iv. 86 the consummation

fixed upon is not recorded. It could of the world will follow, not when

not be added to or dimmished ; for the number of mankind, but of the

the judgment could not come tUl it gaints, is fulfilled. According to the

was completed (xxiii. 5 ; 4 Ezra iv. Shemcthrabba, c. 39 (cf. Aboda Sara,

83-43). 5a), all the generations of mankind

For thxU number a place uxispre- were contained in a register called

pared. Cf. Slav. En. xlix. 2 : " There the nnVin nSDof Adam. And {Beresh.

has not been even a man in his ^u^ ^ nA . wr •••» n i^x

place for mankind for all the souls *'»® ^^^e register, had been bom in

of men according to their number." the flesh should the Messiah come

So in the Tractate Chagiga, fol. 16, (*•«• *^e ©^^ of the world). See

col. 1 ; Torath Adam, fol. 101, col. Weber, 386.

3 ; Avodath hakkodesh, fol. 19, col. . -S^^ «^ receive, Cf. xxi. 28 ;

1, it is said that a place is prepared ^* ^» ^^^'

for every man either in Paradise or 7. Cf. Ixxxii. 2 ; Luke xxi 28 ;

hell (Eisenmenger, iL 816). 1 Pet iv. 7.

i

46 THE APOCALYPSE OF DARUCH

XXIV. " For behold ! the days come and the books
will be opened in which are written the sins of all
those who have sinned, and again also the treasuries

in which the righteousness of all those who have been

XXIV. 1. Behold /the days come, Altissimum " (4 Ezra vii. 77), and

See XX. 1, note. the righteous are those qui

The books vnll be opened, Dan. fldem thesaurizaverunt (vi. 5) ; they

yii. 10 ; Elth. En. xc. 20 ; Rev. xx. would lay up treasures in heaven

12 ; 4 Ezra vl 20. The books men- (Matt. vi. 19, 20). By a faithless

tioned here contain only a record of life, on the other hand, men ** trea-

the sins of sinners, as in Eth. En. xc. sured up for themselves wrath

20. This is probably the case also against the day of wrath " (Roni.

in Rev. xx. 12 : " And books were ii. 5). Finally, the deeds of the

opened." In the last passage the righteous were regarded as gathered

succeeding words have to do with the in ''treasuries," as in our text,

lot of the righteous : " And another The expression is found in another

book was opened which (is the book) sense in xliv. 14. We should

of life." This book of life is men- observe that -niN and 0iiaavp&s alike

tioned also in Eth. En. xlvu. 8 ; mean a treasure and the place where

cviiL 3. The books that are spoken |^ i^ stored.

of in Dan. vu. 10 ; 4 Ezra vi. 20, j^ righteausnesa qfall, etc As

may be records both of the righteous Dr. Sanday writes (Bomans, p. 29) :

and the wicked. c.^or a Jew the whole sphere of

The treasuries in which^ etc See righteousness was taken up by the
xxi. 23, note. Divine " treasuries " Mosaic Law. His one idea of
or ''storehouses" are a familiar righteousness was tliat of con-
idea in the O.T. Thus we have formity to this law. Righteousness
treasuries of rain (Deut. xxviiL 12), was for him essentially obedience to
of snow and hail (Job xxxviii. 22), the law." That these words are
of wind (Jer. x. 13 ; li. 16 ; Ps. true of the conception of righteous-
cxxxv. 7), of the sea (Ps. xxxiii. 7) ; ness entertained by the wiiters of
see also Eth. En. Ix. 11, 19, 20, tliis book will be seen by a perusal
21 ; 4 Ezra vi. 40. Again the of the note on xiv. 7. But naturally
idea of laying up spiritual things in the conception of righteousness
store is found in the LXX. Thus varied accordingly as it was used
in Prov. i 18 $ri<ravpl^owriif iavroTs by the legalistic or the prophetical
Kaxdf and still more clearly in Pss. wing, if I may so speak, of Pharisa-
Bol. ix. 9 $fiffavplj^€i j^utiiy iavri} ism. With the strict Legalists
xapd Kvpl(fi. The last passage righteousness meant the fulfilment
belongs to a time when heaven first and mainly of ceremonial ob-
had come to be regarded as the sorvauces, and secondly, but ouly
true home and destination of the in a very subordiuate degree, of
righteous. Naturally, when this works of mercy. Bee, for instance,
was the belief of the faithful, their the Book of Jubilees. With the
highest thoughts, aspirations, and prophetical wing, from which eman-
efforts would be directed thither, ated most of the Messianic Apoca-
and thus Ezra is assured: "Tibi lypses, righteousness was taken in
thesaurus operum repositus apud its large sense as the fulfilment of

CHAPTER XXIV. 1-4 47

righteous in creation is gathered. 2. For it will come
to pass at that time that thou shalt see — and many
that are with thee — the long-suflfering of the Most
High, which has been throughout all generations,
who has been long-suffering towards all those bom
that sin and are righteous." 3. And I answered
and said : " But, behold I Lord, no one knows the
number of those things which have passed nor yet ot
those things which are to come. 4. For I know
indeed that which has befallen us, but what will
happen to our enemies I know not, and when Thou
wilt visit Thy works."

moral duties and only in a very such as ** retribution wiU come upon

secondary degree of ceremonial, your enemies who are now prosper-

The Ethiopic and Slavonic Books ing," has been lost. Then follows

of Enoch are illustrations of the xiii. 3^-12, in which Bainch is told

latter statement. In some books that a special r6le is assigned him in

it is hard to determine the pre- reference to the enemies of Israel,

eminence of either tendency. He is to be preserved tiU the end of

Who have been rightetrus. See the times to testify to these cities,

note on xxL 9. when the threatened retribution

2. I have already shown on p. 20 has befallen them, the reason of
that xxiv. 2-4 probably followed such retribution, the thoroughness
originally on xx. with which it will be carried out,

Thou shaU see — and many^ etc and the time of its consummation.

See note on xiii. 5. Then in xxv. comes the answer to

Sin and are righieoiu. Both Baruch's second question : "When

verbs depend on the same subject. wilt Thou visit Thy works f "

3, 4. In the preceding verse God Baruch is to be preserved to play
had just assured Baruch that he a part in this respect also (xxv. 1).

and many with him should ulti- BefaUen us For . ^t a
mately see the long-suffering of God. ^ * *'* ?^^

Baruch rejoins when that time of =:"what has befallen me," I have

recompense will be no man knows read -^^.9=:*'whn,i has befallen

(ver. 3), but there is one thing he „^ sxi

knows well, ».«. the present calami- ^^J^ The same corruption of the

tics of Israel. Hence he wishes to 'w™^ appears in this MS. in Ixxviii.

know (a) what fate is in store for ^ over against the right text in

the Gentiles who inflicted these, and ^^^^ MSS.

(6) when will it take effect. The Visit Thy vmks, xx. 2,note. The

answer to (a) is given in xiii. 36-12. reference here is to the final judg-

Just before xiiL 36 some statement ment.

/

48

THE APOCALYPSE OF BARUCH

XXVI. =B.

XXVII..

XXX. 1=AJ.

^ XXY. And He answered and said unto me :
''Thou too shalt.be kept safely till that time till that
sign which the Most High will work for the inhabit-
ants of the earth in the end of days. 2. This there-
fore will be the sign. 3. Wlien a stupor shall seize
the inhabitants of the earth, and they shall fall into
many tribulations, and again when they shall fall into
great torments. 4. And it will come to pass when
they will say in their thoughts by reason of their
much tribulation: 'The Mighty One doth no longer
remember the earth' — yea, it will come to pass
when they abandon hope, that the time will then
awaka"

XXVI. And I answered and said : " Will that
tribulation which is to be continue a long time, and
will that necessity embrace many years ? "

XXVII. And He answered and said unto me:

XXV. lu til is chapter wo liavo
an answer to Baruch's question :
"When wilt Thou visit Thy works!"

XXV. 1. In ziii. 86 Baruch was
to be preserved to testify against
the Gentiles. He has also a further
function : observe the "too."

Till that time till that sign which.
The sign is the stupor that will
come on the inhabitants of the earth.

The inhaJbitanta of the earth.

3, 4. When stupor and despair
have seized the inhabitants of Uie
earth, the time of the judgment has
come.

3. Stupw. Of. Ixx. 2. This is
rendered excesa%u mentis in 4 Ezra
ziii. 30. For the diction, cf. Jer.
viil 21.

4. At the end of the tribulation
and torments of the inhabitants of
the earth the time of the judgment

This phrase is always used in a bad has come (of. xiii. 8). This leaves no

ethical sense in Baruch. Cf. zxv. room for tlie Messianic kingdom in

2 ; xlviii. 32, 40 ; liv. 1 ; Iv. 2 ; xxix., which precedes the judgment.

Izx. 2, 10: generally in 4 Ezra ; cf. XXVI. This chapter is an addition

iii. 34, 35 ; iv. 39 ; v. 6 ; vi. 24 ; of the final e<litor iu order to intra-

vii. 72 ; x. 69 ; xiii. 30 ; but in vi. duce xxvii.-xxx. 1. xxv. was origin-

18, 26 ; xi. 5, 32, 34 ; xii. 24, the ally followed by xiv.-xix.

sense of the phrase is merely geo- XXVII.-XXX. 1. We have here

graphical. For the various mean- a fragment of a Messiah Apoca-

ings of this phrase in the Eth. En. lypse which for convenience of refer-

and Rev., see Eth. En. pp. 43, 111. ence we designate A'. Its (1) chief

CHAPTERS XXV. i-XXVII. 5 49

'' Into twelve parts is that time divided, and each one
of them is reserved for that which is appointed for it.
2. In the first part there will be the beginning of
commotions. 3. And in the second part (there will
be) slayings of the great ones. 4. And in the third
part (there will be) the fall of many by death. 5.
And in the fourth part the sending of desolation. 6.

characteristics, (2) its date, and (3) divergence from B^ and B^ are

its points of divergence from B^ obvious. In the latter, Jerusalem

an«l B' are as follows : — (1) After a is destroyed and its people in exile ;

terrible period of tribulation (i.c, whereas in A^ Jerusalem is stand-

the travel pains of the Messiah) iug and the Jews are in their own

(xxvii.-xxviii. 1) which should im- land. Again, whereas the law is

I)eril the salvation even of the elect the centre of interest and expecta-

(xxviii. 3), and should prevail over tion in B', and in a somewhat less

all the earth (xxviii. 7-xxix. 1), a degree in B^ (see xv. 5, note), it is the

glorious kingdom, accompanied with Messiah tliat is such in A*. Further,

every possible blessing, was to be whereas there is not a single allusion

established under the Messiah (xxix. to the Messiah in B^ and B'**, there is

3-8), who after a reign of indefinite not a single allusion to the law in

duration should return in glory into A*. This, indeed, may be partly due

heaven ( XXX. la). Thereupon the to the shortness of this fragment,
resurrection was to follow (xxx. XXVII.1. InA',*.e.liii.-lxxiv.and

16). The outlook is hopeful and 4 Ezra xiv. 11, 12, there are similar

thoroughly optimistic. (2) The later twelvefold divisions ; but in these it

limitof composition is easy to deter- is the entire history of the world

mine, (a) Since the kingdom is to that is so divided, whereas in our

be established in Palestine, and only text it is only the time of troubles

those Jews who are found there are preceding the advent of the Messiah,

to share in it, it is clear that there These troubles were popularly con-

hos been no dispersion of the Jews ; ceived as the travail pains of the

for had there been, as it was in the Messiah n'ron ^Vsn. We find a

case of B\ we should here be told ligt of such woes {ibS^pts, Matt. xxiv.

of a return from exile. Hence this 3) in xlviii. 31-37 ; Ixx. 2-10 ; Matt,

fragment was written before 70 a.d. j^iv. 6-29, with synoptic parallels ;

(6) Again, since Palestine is the 2 Tim. iii. 1 ; Jubilees xxiu. 18.

scene of the kingdom, Jerusalem 16.25 ; 4 Ezra v. 1-12 ; vi. 14-18,

must still be standing; for in cose 20-24; Orac, Sibyl, iii. 796-807;

it had fallen, we should here be told gee Weber, 336 ; Schttrer, Div. XL,

of its restoration, as in B*, or of the vol. ii. 164-156. In the Gospels,

setting up of the new Jerusalem, as in iiowever, these woes are to precede

4 Ezra xiii. 36. Tlie M&ssianic king- tl^e second coming of Christ or the

dom could not be set up over the end of the world,
ruins of the holy city. Hence, again, 5, cf. 4 EzraV. 8; vi. 22. For

we conclude that A* was written deaolatum we might also render

before 70 a.d. (3) Its points of ««tiie gword"; cf. 6 Ezra xv. 6.

4

50 THE APOCALYPSE OF BARUCH

And in the fifth part famine and the withholding of
rain. 7. And in the sixth part earthquakes and
terrors. 8. [Wanting.] 9. And in the eighth part a
multitude of portents and incursions of the Shedim.
10. And in the ninth part the fall of fire. 11. And
in the tenth part rapine and much oppression. 12.
And in the eleventh part wickedness and unchastity.
13. And in the twelfth part confusion from the
. mingling together of all those things aforesaid. 14.
For these parts of that time are reserved, and will be
mixed one with another and will minister one to
another. 15. For some will of themselves be of
service, and they will receive from others, and from
themselves and others they will be perfected, so that
those may not understand who are upon the earth in
those davs of this consummation of the times.

XXVIII. "Nevertheless, whosoever shall understand
will then be wise. 2. For the measure and reckon-
ing of that time are two parts weeks of seven weeks."
3. And I answered and said : " It is good for a man

L

6. Famine. As a sign of the the MS. we delete the * before Ijoi

xm. 8 ; Luke zxi. II. , „ „

7. Jiarthguakes. Cf. Ixi. 8j ""!« ™ v

Matt. xxiv. 7 ; Mark xill. 8 i Luke ™^5- ^"^^ "f^^ »" f^J^

. ,, ' ' Tlioy ore possibly corrupt. For

"». Porlmts. Cf. 4 Ezra vi 21 : ""f."'" : • • ti"'^ " we can equally

"Etanniculi infantes loquenturvoci- *«" ""'>«" "V'"'."'" .^ t"*' ~»-

, . . i. s i. siiinmation of the times,

bus suis, et praegnautes immaturos vyvttt i !n\ - n t\-

-: r:„*».v*«rT*« '» «.,♦ ^»ri»» f^ XXVIII. 1. Tills verse recalls Dan.

Znex^w'S^it wo«ld"Xpf ^ ^VV " '-"^^ir '''»-'«"*"'>•"

• . ' '^ 2. I cannot interpret this verse. •

better to render {, rn^i a = ^ay- 3, This verse expresses the diffi-

raalai as " spectres." culty of faithfulness in the times

The Shedim. See x. 8, note. Just described. Cf. 4 Ezra xiii. 16- /

10. The faUqf fire, Cf. Ixx. 8 ; 20 : " Vae qui derelicti fUerint in/

4 Ezra v. 8. If with the reviser of diebus illis, et multo plus vae his''

y

CHAPTERS XXVII. 6-XXIX. 3 51

to come and behold, but it is better that he should

not come lest he fall. 4. [But I will say this also, xxviii. 4.

5. ' Will he who is incorruptible despise those things
which are con-uptible, and whatever befalls in the case
of those things which are corruptible, so that he might
look only to those things which are not corruptible ? ']

6. But if, Lord, those things shall assuredly come
to pass which Thou hast foretold to me ; if, moreover,
I have found grace in Thy sight, show this also unto
me. 7. Is it in one place or in one of the parts of
the earth that those things are to come to pass, or
will the whole earth experience (them) ? "

XXIX. And He answered and said unto me:

" Whatever will then befall will belong to the whole

earth ; therefore all who live will experience (them).

2. For at that time I will protect only those who are

^ found in those self-same days in this land. 3. And it

qui non sunt derclicti I Qui enim the sensuous picture of Messianic

non sunt derelicti, tristes erunt, bliss which meets us in the next

iutelligentes quae sunt reposita in chapter. The real answer to Bar-

uovissiniis diclnis et non occurrciites uch's question here can be gatliered

eis . . . adtamen facilius est peri- from xliii. 2.
clitantem venire in haec quam per- 6. IflhavefoundgroLce^tia, A

transire . . . et non videre quae familiar O.T. phrase (Gten. vL 8 ;

contingent in novissimo." Only the xix. 19, etc. ; 4 Ezra v. 56 ; vii. 102 ;

righteous, the fittest survive. Cf. viii. 42 ; xii. 7).
xli. 1 ; Ixxv. 5 ; 4 Ezra viL 46, 47 ; XXIX. 2. 1 wiU protect^ etc Here

Matt. xxiv. 22 ; Mark xiii. 21. This God protects His people who are

verse looks forward to the blessings found in the Holy Land, whereas in

described in xxix. 4-8. A' it is the Messiah (xl. 2) in A' the

4, 6. I have bracketed these Holy Land itself (Ixxi. 1). In B' it

verses as an iuterpolation of the is the law that protects the faithful,

final editor. They break the con- irrespective of their place of habita-

nection of thought Further, no tion (xxxii. 1 ; cf. 6 Ezra vii. 122).
account is taken of them either Found . . . tn this land, Cf.

by Banich to whom they are as- xl. 2 ; Ixxi. 1 ; 4 Ezra xiii 48, 49.

signed, or by Qod to whom they are A special blessing attached to resid-

addressed. They are unreasonable ence in Palestine. It alone was to

and out of place in the presence of escape the woes that should befall

52 THE APOCALYPSE OF BARUCH

will come to pass when all is accomplished that was to
come to pass in those parts, that the Messiah will then

ftll the earth betides. But this (Eisenmenger, iL 900). That the

thought is found only in the sections righteous who were buried outside

of this book vnritten prior to 70 a.d. the limits of Palestine should rise

Such ideas as to the sacrosanct and is also stated (Weber, 352).
inviolable character of Palestine s. The rdU hero assigned to the

seem to have disappeared for a time Messiah is a passive one like that

firom Jewish speculation with the in Eth. En. xc 37, 88 ; 4 Ezra vii

desecration and destruction of Jeru- 28, 29. In this respect it dilTers

salem by the Romans, unless where from that represented in A* and A*,

the Messiah was expected. Hence i,e, xxxvi.-xL ; lii.-lxxiv. ; and inEth.

in B« it is the law that protecte the En. xxxviL-lxx. ; Pss. SoL xvii.,

faithful (xxxii. 1), and in 4 Ezra vii. xviiL ; 4 Ezra xiL 82-34 ; xiii. 82-60,

122 it is the glory of God ; and this where the Messiah fights either with

protection avails them irrespective spiritual or material weaiwns on be-

of their place of dwelling. The half of Israel, destroys its enemies,

special privileges attaching to the and seto up the Messianic kingdom.
Holy Land reappear in the Talmud, ^^^ ^^^^ ^^ ^^ ^,^ ^^

but mimother form. Thus three wiU i^ repealed ITie phrase « begin to

hiheritthe woridto come: he who ^ revealed" seems corrupt We

dwells m the land of Israel, he who ^^^^j j j, j^^^^ u t^e principate

brmgs up his sons to the study of ^f ^^^ j^^^^ ^^ ^e revealed," as

the kw and he who repeats the in„xix.7. We can get this by read-
ritual blessing over the appomted « 11 / ^ A

cup of wine at the close of the "»« [ •••A V rf M>^^ OltUA-^*

Sabl>ath (PtsficfiWi, fol 118a) instead of U^iX) ILv^J* I fAJ
Agam the uionts of the futhors will » ^^N^**? ir"^

not avail u niau who leaves the land Cf. xli. 8. Or by simply reading

of Israel fur an outside land (lUiba La^^ instead of j )»^J we have

*^J°!- '.I^'W w'"'^'*!^"!^ "Messiah tli. prince will be re-

who died in the Holy Land should ^^^ „ j^ y^j^ .. „h,^.

S^eTsK^r^Tu :SiK; »"*y ■■"^'"'t ^o- ^V'" ''•

1 J # *t I- : t. /,, V jT Pi'ona a coiniiarison of this verse

land of the living IBereah, rob. , „ , .,* « ^ . , ., .^^^ 4.^

74^ • if the ritfht^ua died in anv ^^ *^^- ^ ^^® Messiah apjiears to

;J * 1 ^ .1 • v!^; died m any ^ j^ ^^^^^ and is to be revealed

other land their bodies would have ^^^^ ^^^^^^ ^^^ .^ ^^,^^^ ^^^^^

to roll (D^S^jno) through under- ^^^ i,„piication of such langua^as

ground passages (mV^no) till they »will be revealed" is merely that

came to Palestine before they could the Messiah may be already on

be raised (Weber, 352 ; Eisenmenger, earth and yet be unknown,
ii. 920, 921). It was for this reason This emergence of the Messiah

thatJacoband Joseph (Eisenmenger, from concealment was a current

iL 926) and the Rabbis, who were view. Tims we find it in 4 Ezra

specially honoured (Weber, 64), were vii 28 ; xiiL 82 ; also in John vii.

buried in Canaan. Nay more, resi- 27 : ** When the Christ cometh, no

dents in the land of Israel could pro- man knoweth whence he is." This

cure the resurrection of their rela- concealment of the Messiah is men-

tives who died among tlie Gentiles tioned also in Targum Jon. on Zech-

CHAPTER XXIX. 3, 4 53

begin to be revealed. 4. And Behemoth will be re-
vealed £rom his place, and Leviathan will ascend £rom

ariah iii. 8 ; vi. 12. In theTargum place" and "firom the sea" imply

on Mlcah iv. 8 it is said to be due the account in these verses of Eara.

to the sins of the people. From This is confirmed by the fact that

Justin's Vial, c, Tryph, 8, it appears not only is the thought the same,

that thougli the Messiah may be but also almost word for word

already born, yet He may be un- the diction in the Syriac Versions

known, and not even know His own of the two clauses : " Servasti ea ut

calling till Elijah anoints and re- fiant in devorationem " (4 Ezra vL

veals Him. Xpurrbs Si, cl koI ycyivri' 52) and " kept them until that time

Tat Kal fffTi irov, dyvwarin itrri koX and then they will be for food."

oiHk airr(n irta iavrbv ifrlcrraTai Thus so far 4 Ezra would seem to

o(fSi ix^i Bijvafilv Tiva, itAxp^s tv be the source of our text. But if

iXdibv HXlat Xfi^^V o.^hv Kal ipave- in these respects Baruch presupposes

pov ircurc iroci^]7. Of. also c. 110. 4 Ezra, 4 !^ra in turn presupposes

According to the Talmud, the Baruch in the clauses : " Quibus vis
Messiah was born at Bethlehem on et quando vis " (4 Ezra vi. 52) over
the day of the destruction of the against "for all that are left" in
temple, was named Menahem, and verse 4 — the wonls " those who are
afterwards suddenly carried away left" being a technical phrase to
by a storm (I/ieras, JlcracJwth^ p. 5). express those who sliould survive to
His tem|)orary abode, according to participate in the Messianic king-
later writers, was to be Rome dom. We are thus led to assume
{Saiikedrinj 98a). On this subject that a short hexaemeron, closely
see Lightfoot's Horae on Matt. ii. resembling that found in 4 Ezra vi.
1 ; Oehler's Memos in Herzog's 38-54, existed at one time independ-
R,E, ix. 668; Drummond, The ently, and that the writers of Ezra vi.
Jewish Messiah, 293, 294 ; Schiirer*s 30-viL 25 and Bar. xxvii.-xxx. laid
N.T, Tiines, Div. II., vol. ii. 168, it under contribution for their own
164 ; Weber, 342, 343 ; Wiinsche, purposes. (For a probable additional
Die Leiden des Messias, 57-59. fragment of this hexaemeron, see

4. And Behemoth wiU he revealed, xv. 7, note.) This assumption gains

etc. The full form of this myth is confirmation from the facts (1) that

given in 4 Ezra vi. 49-52 : *' Et tunc this hexaemeron cannot originally

conservasti duo animalia, nomen have proceeded from the writer of

uni vocasti Behemoth et nomen the Salathiel Apocalypse (t.e. the

secimdi vocasti Leviathan, Et sepa- groundwork of 4 Ezra) ; for the latter

rasti ea ab alterutro, non enim looked for no Messianic kingdom,

poterat septima pars ubi erat aqua whereas the writer of this hexae-

congregata capere ea. Et dedisti meron did as is obvious from vi.

Behemoth unam partem quae siccata 52 compared with xxix. 4 of our

est tertio die, ut inhabitet in ea, text ; and (2) that whereas A^ of

ubi sunt montes millo ; Leviatlian Barucli was written prior to the fall

autem dedisti septimam partem of Jerusalem, the Salathiel Apoca-

humidam : ct servasti ea ut fiant lyjise was written subsequently to it.

in devorationem quibus vis et 4. Behemoth . . . and Leviathan,

quando vis." From a comparison In addition to the references in the

of verse 4 with the verses just cited, preceding note, see Eth. En. Ix. 7-

it is clear that the words ** from his 9, 24, notes ; Targ. Jon. on Gen.

54 THE APOCALYPSE OF BARUCH

the sea, those two great monsters which I created on
the fifth day of creation, and I kept them until that

time ; and then they will be for food for all that are

left 5. The earth also will yield its fruit ten thousand-
fold, and on one vine there will be a thousand branches,

i 21 : ** And Gk>d created great beasts sentences : " Dena millia brachionim

Leviathan and his wife which were . . . palmite," and " Elt qnum eorum

prepared for the day of consolation;" . . . benedic" Hence a fuUer text

800 also the Targiim on Ps. L 10 ; is prcsupixtsed than wo have in

Weber,156, 195, 870, 384;Buxtorf, Bar. xxix. 5. In Uie next place,

Lexicon Cfudd, rabb. Talmuti, and immediately after the words just

Levy, Chalddisehes Wtirterbuch and cited, the text in Ireuaeus proceeds :

Neuhebrdischcs WOrterh, in loc " Similiter et granum tritici decem

AU that are l^. This is in fact millia spicarum gcneraturum, et

**the remnant" that survives to unamqnamque spicam habituram

share in the Mesniah's kingdom, decem millia grauorum, et uuum-

Tliis remnant is frequently referred quodque granum quiuque bilibres

to in this sense (cf. xl. 2 ; 4 Ezra vL similae clarae mundae." With these

26 ; viL 28 ; ix. 7 ; xii 34 ; xiii 48). words compare the Eth. En. x. 10,

5. We have here another frag- where, in an account of Messianic
ment of an old Apocalypse, of which bli^ we find " The vine that is
we find a Latin version in Irenaeus, planted thereon will yield wine in
y. 33. This Apocalyi>8e Papias, ac- abundance, and of all the seed which
cording to Irenaeus, assigned to our is sown thereon will each measure
Lord. It is recounted in the fourth bear ten thousand." From this we
bookofhisAoyJwyicu/Mairiav^^i^Yi^iT. conclude that for a long time prior
The passage in question is : " Veni- to Christianity there existed either
ent dies, in quibus vinoae nascentur, in tradition or in writing a sensuous
singulae decem- millia palmitum description of Messianic felicity,
habentes, et in uno palmite dena In this description not only the
millia brachionim, et in uno vero iruitfulness of the vine was dwelt
palmite dena millia flagellorum, et upon, but also of all seeds and fruit-
In unoquoque flagello dena millia bearing trees. Of this description
botruum, et in unoquoque botro the largest survival is in Ircuuous, v.
dena millia acinoi*um ct unuiii- 33, preserved through the agency of
quodque acinum expressum dabit Papias ; the fragmentary survivals in
vigiutiquinqno metretas vini. Et the Eth. Eu. x. 19 (sec above) and
quum eorum appreheuderit aliquis in our text form complimentary
sanctorum botrum, alius clamabit : portions of this tradition. •
Botrus ego mclior sum, me sumo. Finally, the text presents a syn-
per mo Dominum benedic." Scholars cretistic ap))earance. In xxix. 4
have taken our text to be the one description of food — a flesh diet
original of this ]>assage. That this — is provided for the members of
is unlikely, and that both may be the Messianic kingdom ; and in the
derived from the same original next verse quite another — a vege-
source, I will now proceed to show, table diet ; and in xxix. 8 a heavenly
In the first place, the passage in food, t.e. manna. The second is a
Irenaeus contains two additional more ancient view than the first and

CHAPTER XXIX. 5-8 55

and each branch will produce a thousand clusters, and
each cluster will produce a thousand grapes, and each
grape will produce a cor of wine. 6. And those
who have hungered will rejoice : moreover, also, they
will behold marvels every day. 7. For winds will
go forth from before Me to bring every morning the
fragrance of aromatic fruits, and at the close of the
day clouds distilling the dew of health. 8. And it
will come to pass at that self-same time that the trea-
sury of manna will again descend from on high, and
they will eat of it in those years, because these are
they who have come to the consummation of time.

the most re&<K)nnblc, being a return also = UKaaroSt each. The former

to the food of Adam in Paradise. meaning was wrongly followed by

As to the origin of the 10,000- the Greek translator. Hence the

fold yield of the com and wine, etc., wrong turn in the Syriac.
Mr. Rendol Harris {Expositor, 1895, A cor. This represents K6pos

pp. 448, 449) offers a most ingenious which in turn is a translation of iHs

and probable suggestion. He derives q, ^^ The cor was equal to about

Lr28rwhrKjJcrei^^^^^^ r;rr."%r^'-^s?- '^•

in the ^^tement ^^^ |p 3h= Ul'LT '''"'" '"'''"""
"plenty of com and wine," the e. Ref(yice. This is a character-
word 3*1 was token as i3i= 10,000. jgtic ^f the members of the kingdom.
He points out that the context in Cf. 4 Ezra vii. 28 ; xiL 34.
Irenaeus (see above), in which the Behold marvels. The belief that
story of Papias and the elders is the Messiah would signalise His
given, supports his contention ; for advent by marvels was general. Cf.
that it follows a discussion of the 4 Ezra vii. 27 ; xiii. 50 ; Matt xi.
blessing in question. 4-6 ; Luke vii 22, 23 ; John vii. 31.
Each brandi . . . eoc/i duster 8. The treasury of manna wUl
. . . each grape. Instead of "each" again descend^ etc. In Ps. Ixxviii.
the Syriac in all three cases gives 25 manna is called angels' food. In
"one." But the sense requires Or. iS^tfty^. vii. 149 it is to be the food of
"each," and in the Latin Version the members of the Messianic king-
of this passage preserved in Irenaeus dom Mdppriv rV 8po<r€pijv XevKotaiv
(see above) " each " is found in the 6dod<n 4>dyoPTai, and in Rev. ii. 17
three phrases, i.c. " unoquoque the idea is spiritualised : the faith-
flngoUo, uno(|uoque botro, unum- ful are to receive " hidden manna."
quodque acinum." The explana- These are they^ etc. These are
tion is not far to seek. The Hebrew ** the remnant " of verse 4.
inM which = efs, one, occasionally Consv/inmxUion qf tim^ This

56 THE APOCALYPSE OF BARUCH

XXX. '' And it will come to pass after these things,
"' when the time of the advent of the Messiah is ful-

jjY 2- filled, and He will return in glory, then all who hove

XXXV. =B". fallen asleep in hope of Him shall rise again. 2.

And it will come to pass at that time that the
treasuries will be opened in which is preserved the
number of the souls of the righteous, and they vrill
come forth, and a multitude of souls will be seen
together in one assemblage of one thought, and the
[ first will rejoice and the last will not be grieved. 3.

).

/*'

;v • -^

phrase is found in zxvii. 15. The di^d^ei x/motoi; ai^roO. In4EKravii.

Messianic age forms the^consum- 29,30, the Messiah and the righteous

mation of the time or times "=i^ die at the close of the Messianic

awrcXela rod cUHm^os or rcay altiwiav, kingdom.

We should observe that this phrase Thm aU who have faUen adup

has a different meaning in xxx. 8 ; i^ hope qf Him shaU rise agaU*.

but there we have the work of B*. The resurrection follows immedi-

XXX. 1. When the time of the ately on the return of the Messiah

advent of the Messiah is /nlJUled, into heaven ; on his death in 4

etc. This can have only one mean- Ezra vii. 29, 30. The words "of

ing, and this is that, at the close of him »» cannot be original. The text

His reign, the Messiah will return in ^ag probably " those who have

glory to heaven. Tlie word trans- fallen asleep in hoy^" Cf. LXX.

lated "advent" is j^L^p^ which of Ps. xvi. 9 ij irdp^ fxov Kara-

in turn was an ordinary rendering f^xw^^f^ ^' ^»'<«*. The corrup-

of rapovala. Now irapov<rla can *ion could have arisen easUy in the

mean not only "coming '* or "ad- Syriac by a change of jizUIO i>^to
vent," but also "presence" (cf. 2 .-^*v^-^

Cor. X. 10 ; 2 Mace. xv. 21, and prob- ^^ t^"*"

ably 2 Cor. vii. 6, 7 ; 2 Thess. ii. 9). Fallen asleep, Cf. xi. 4, note.

Hence we should render: "When ^ ^ '^ fragmentary, we are not

the time of the presence of the told whatbefalls the living righteous.

Messiah is fulfilled." ^^ ^^ following verses of B* only

Jtetwm in gUyry, These words t^« destinies of souls are dealt

imply that the Messiah pre-existed ^i**** The complementary half of

in heaven before His advent. He ^^^^ doctrine is given in I., li.
returns whither He had come. 2. With this verse wetretum to

This is also the teaching of Bth. En. B* resuming the text that ended

xlvi. 1, 2 ; xlviii. 3 (see note) ; Ixii. ^ith xxiv. 1. We have here an

7 ; 4 Ezra xii. 32 ; xiii. 26 (?) ; account of the general resurrection

xiv. 9. This seems also to be the (^^* '^u. 8 ; 1. 2).
legitimate interpretation of Pss. Treaswries, See xxi. 28, note ;

Sol. xviii. 6 el% iifiipcuf ixXoyiit i» xxiv. 1, note.

CHAPTERS XXX. i-XXXI. i 57

For he knows that the time has come of which it is
said^ that it is the consummation of the times. 4.
But the souls of the wicked, when they behold all
those things, shall then waste away the more. 6.
For they will know that their torment has come and
their perdition has arrived."

XXXI. And it came to pass after these things \
that I went to the people and said unto them:
" Assemble unto me all your elders and I will speak

3. ITie consummation qf the times, that he is not forsaking them, but
This phrase meansherethe final judg- only going to the Holy Place to get
ment ; in A^ it means the Messianic light from God (xxxiv.) He then
age (cf. xxvii. 15 ; xxix. 8). proceeds thither and laments over

4. Waste away, Cf. IL 5 ; 4 Ezra Zion (xxxv.) A fast of seven days
vii. 87. should follow here.

6. This verse does not mean that The subject on which Baruch

the wicked souls have not hitherto addresses the people is to be found

suffered, but that their suffering in each instance in the previous

hitherto is as nothing compared to divine revelation (see v. 6 ; z. 4) ;

the torments they shall now endure, but it will be observed that this

Similarly, the righteous have in the address (xxxi. 3-xxxii. 6) is wholly

treasuries ofsouls had rest and peace, out of relation to all that has gone

but they too (cf. ver. 3) know that before. There is therefore something

their real blessedness has now come, wrong. The gist of this address

Bee xxxvi. 10. is : {a) The end of all things cor-

XXXI. -XXXV. Baruch assembles ruptible is at hand ; (6) if ye prepare

and addresses the elders of the people your hearts to obey the law ye will

(xxxi. 1*3) ; he exhorts them not to then be safe in this time of crisis ;

forget the anguish of Zion (xxxi. 4), (e) for the entire creation must be

and announces the coming end of all shaken, and give place to a new and

that is corruptible (xxxi. 6) ; and, incorruptible creation. Now these

in case they observe the law, their questions are discussed later in the

safety amid the convulsions which dialogues between Gk>d and Baruch.

will accompany the renewal of the Thus, for (a), see xUL 6-8 ; for {b),

entire creation (xxxii. 1) ; they are see xlviii. 22-24, 38-41 ; for (e), see

not to grieve so much for the past xlviii. 49 ; lii. 3, 8-9, 16. We there-

as for the coming time ; for then fore hold that xxxi.-xxxv. was read

the strife and stress will exceed all after lii. originally. Finally, xliv.

that has been Ijefore when God re- 8-16 really forms the conclusion of

news creation (xxxii. 1, 5, 6). There- Baruch's address in xxxi., xxxii. ; it

upon, when Baruch seeks to dismiss should be read immediately after

the people (xxxii. 7), they remon- xxxii. 6 (see p. 69).
strate against his forsaking them XXXI. 1. All your elders. See

(xxxii. 8 • xxxiii.) Baruch rejoins xliv. 1, note.

\

58 THE APOCALYPSE OF BARUCH

I words unto them." 2. And they all assembled in the

/ valley of the Cedron. 3. And I answered and said

I unto them : '' Hear^ jQlJbrael, and I will speak to thee,

and give ear, O seed of Jacob, and I will instruct

I thee. 4. Forget not Zion, but hold in remembrance

T^ the anguish of Jeinisalem. 5. For lo ! the days come,

I when everything that exists will become the prey of

L- corruption and be as though it had not been.

XXXII. " But ye, if ye prepare your hearts, so as
to sow in them the fruits of the law, it will protect
\you in that time in which the Mighty One is to shake
XXXII. 2-4= (the whole creation. [2. Because after a little tune

the building of Zion will be shaken in order that it

2. Cedron, See v. 5, note. destroyed after a little time ; but,

5. Hear, larad . . . and give according to all B* as well as B^ the
ear, seed qf Jacob, Ct xviL 4 ; temple has already been destroyed,
xlvi 4 ; 4 Ezra ix. 80. For the com- and this is the presupposition of
bination '* hear . . . and give ear/' xxzL 4. Again, verses 2-4 break
see Isa. i. 2. the connection of thought in Uie

6. Will become the prejf qf. Liter- text. Observe the awkwardness of
ally = " will be taken to corruption." ** Because after a little time," etc.,
See xxi. 19, note. following on verso 1 ; and, on the

XXXII. 1. Prepare your hearts, other hand, how appropriately verse

An O.T. phrase (cf. 1 Sam. vii. 8 ; 5 follows on xxxi. 4-xxxii 1. We

Job xi IS ; Ps. IxxviiL 8). It is a should observe that there is nothing

favourite expression in B^ and B^ inconsistent in the idea of a heavenly

of this book; cf. xlvi. 5; liL 7; Jerusalem being established on a new

Ixxxiii. 8 ; Ixxxv. 9, 11. and incorruptible earth. Indeed,

The fruits qf the law. Of. 4 Ezra it is not impossible that iv. 2-7

iii 20 ; ix. 82 ; see note on xv. 5. originally followed xxxii. 6. We

It vkll protect. See zzix. 2, note, have a close parallel to xxxii. 2-4

These words point back to xlviii. in Beresh rab, % and Pesikta, 145a,

22-24 ; cf. xliv. 13, 14 ; xlviiL where it is said that the temple was

88-41. built in glory, destroyed, again

Sfiake the whole creation, Le, with rebuilt, but in mean fashion ;

a view to a new heavens and a now finally, it should again be rebuilt

earth (see vor. 6). The thought in glory.

comes originally from Iloggai it 6 ; 2. Zion will be sluiken, Le, in

cf. Heb. xii. 26. 588 by Nebuchadnezzar ; but accord-

2-4. I have bracketed these verses ing to xxxi. 4; xxxii. 5; xxxiii. 2,

as an interpolation ; for in verse 2 it 3 ; xxxv. 1, this is already in the

is announced that the temple will be past.

CHAPTERS XXXI. a-XXXII. 8 59

may again be built. 3. But that building will not
remain, but will again after a time be rooted out, and
will remain desolate until the time. 4. And afterwards
it must be renewed in glory, and it will be perfected
for evermore.] 5. Therefore we should not be dis- "^
tressed so much over the evil which has now come as I f^.j
over that which is still to be. 6. For there will be a^ ' '^
greater trial than these two tribulations when the
Mighty One will renew His creation. 7. And now-j
do not draw near to me for a few days, nor seek me
till I come to you." 8. And it came to pass when I
had spoken to them all these words, that I, Baruch,
went my way, and when the people saw me setting
out, they lifted up their voice and lamented and said :

In order that it may offoin be built, ran : " For the trial wiU be great

Le, by Ezra and Nehemiah. when/' etc.

8. Again , , , be rooted out. Le. Henew His creaiion. This signi-

by the Romans in 70 a.d. Aes an incorruptible world which

4. On the heavenly Jerusalem. ^»5,.*^ take the place of the cor-

See iv. 3 note. ruptible (cf. xxxl 5 ; xhv. 12 ; Ivii.

e ttr* t »j % j'^ 1 2). It was a current expectation

T !?• ? "^if • Ji '^ f f ^^«^- from the times of the captivity (cf.
I have here followed Bensly s emen- j^ ,^^ j^ . ,^^j 32 ; Bth. En. xlv.

dation of uO^J into uX^i^Zfiyj. 4, note ; IxxiL 1 ; xci. 15, 16 ; 4

otherwise, we should render with Ezra vii. 75 ; Matt. xix. 28 ; 2 Pet.

Ceriani, **Non ergo debet nos con- iii. 13; Rev. xxi. 1). This announce-

tristaro hoc omne super malo quod ment of Baruch is the presupposition

supervenit," etc. of li., Iii., and the truth correlative

The evil lohich has noto come. The to the renewal and transformation

fall of Jerusalem. of the righteous in li

6. Two tribulatiotis. Le. those 7. Do not draw near, etc. 4 Ezra

accompanying the destruction of v. 19. This verse was preceded

Jerusalem and the renewal of crea- originally by xliv. 8-15 (see p. 69).
tion. But the more natural render- For a few days. These words

ing is : ** For there will be a greater refer to the interval in which the

trial than the two tribulations next fast of seven days should take

when," etc. If we must accept plac«. Tlie mention of this fast at

this, the words '* than the two the beginning or close of xxxv. has

tribulations " are an addition of E, through some accident been omitted

and without them the text would (see v. 7, note ; ix. 2, note).

6o THE APOCALYPSE OF BARUCH

j 9. " Whither departest thou from us, Baruch, and for-

f sakest us as a father who forsakes his orphan children,

[^aad departs from them ?

XXXIIL "Are these the commands which thy
companion, Jeremiah the prophet, commanded thee,

,, and said unto thee : 2. ' Look to this people till I go
and confirm the rest of the brethren in Babylon,
against whom has gone forth the sentence that they
should be led into captivity ? ' 3. And now if thou
\ \ also forsakest us, it were good for us all to die before

L.thee, and then that thou shouldst withdraw from u&"
/ XXXIV. And I answered and said unto the
people : " Far be it from me to forsake you or to
withdraw from you, but I will only go unto the
Holy of Holies to enquire of the Mighty One concern-
ing you and concerning Zion, if in some respect I
should receive more illumination: and after these
things I will return to you."

XXXV. And I, Baruch, went to the holy place,
and sat down upon the ruins and wept, and said:
2. "Become ye springs, mine eyes, and ye, mine
eyelids, a fount of tears. 3. For how shall I lament

0. Of. 4 Ezra v. 18. Holy qf Holiea. This is prac-

XXXIIL 1,2. See X. 2, note, where tically the same place as is men-

I have shown that, according to B\ tioned in x. 5 ; in xxxv. 1 it is

Jeremiah docs not seem to huvo gone simply called tlie holy place. It

to Babylon. is where the altar stood. See

8. For another form of the same xxxv. 4.

thought, cf. 4 Ezra xii. 44. XXXV. 1. The holy place, and sai

XXXiy. Far be it from tne to for- down upon the ruins. See preced-

sake you, Cf. 4 Ezra xii. 48 : ** Si ing note, and x. 5, note,

ergo ta nos dereliqueris, quanto erit 2. From Jer. ix. 1 ; cf. Eth. En.

nobis melius, si essemus succensi et xcv. 1.
nos in incendio Sion."

CHAPTERS XXXII. 9-XXXVI. i 61

for Zion, and how shaU I mourn for Jerusalem ? 4.
Because in that place where I am now prostrate, the
high priest of old used to offer holy sacrifices, and to
place thereon the smoke of the incense of fragrant
odours. 5. But now our glorying has been made
into dust, and the desire of our soul into sand."

XXXVI. And when I had said these things I fell xxxvl-xl.

Trr Sixth Srction written prior to that event For

whereaR, in a short liistorical out-

XXXVI.-XLVI. This in reality lino fi-oni the riso of Babylon to the
forms the sixtli part of this book, reign of the Messiah (xxxix. 2-xl.
For the symmetry of the lK>ok as con- 2), the first destruction of Jeni-
structed by the final editor requires, salem is mentioned (xxxix. 3), there
as we have already shown (see v. 7, is not even a hint given as to its
note, introduction to the fifth section, destruction by Rome, although the
p. 36, and xxxii. 7, note), the inser- Roman oppression of Palestine is
lion of a seven days' fast after XXXV., clearly iuiHcatcd (xxxix. 5, 6).
or possibly even before it. Tlie omis- Again the Messiah makes Zion His
sion of this fast may have been an capital (xl. 1). If it were in ruins,
original oversight of the editor, or its restoration would of necessity be
may have been due to a careless mentioned. Finally, as there is no
copyist. The structure of this part allusion in A^ to the second de-
is as follows : — First, the omitted stniction of Jerusalem, so there is
fast, then a Messiah vision and its in- none to the subsequent dispersion
terpretation(xxxvi.-xl.), with further after that event, and none to a
disclosures regarding apostates and return of the exiles. Consequently,
proselytes (xli. 2-xlii. 8), and the as we find, the remnant of Israel is
announcement of Baruch's coming still in Palestine (xl. 2). It is
death (xliii.) Finally, Baruch's ad- wholly otherwise in B' and B'.
dress to the people (xliv.-xlvi.) As regards their difference of

This section is of very composite world-view, it will be sufilcient here

origin. Thus xxxvi.-xl. is a Messiah to remark that whereas there is no

Apocalypse written prior to 70 a.d. ; Messiah in B^ and B', the Messiah

xliii. -xliv. 8 ; xlv.-xlvi. 6 belongs to is the centre of expectation and the

B^ ; the rest of the section mainly stay of Israel in A^. And whereas

to B'. B^ is pessimistic as regards this

XXXVI.-XL. We have here the world. A' is optimistic. And

second Messiah Apocalypse A^. (a) whereas in B', and in a less degree

Date qf A* and its Relation to B^ in B^, the law is the centre and the

and JP, A^ is quite distinct in its end of life, in A^ this place is

world-view and date from B^ and occupied by the Messiah.

B«. We shall first establish the (6) Relation qf A^ to A\ The

difference of date. Now whereas two writings come from different

we have seen that B^ and B' were authors. In A^ the Messiah has

written subsequent to the faU of only a passive rdle assigned to Him ;

Jerusalem, it is clear that A^ was He does not appear tiU the enemies

62 THE APOCALYPSE OF BARUCH

asleep there, and I saw a vision in the night 2. And
lo ! a forest of trees planted on the plain, and lofty
mountains surrounded it and precipitous rocks, and
that forest occupied much space. 3. And lo! over
against it arose a vine, and from under it there went
forth a fountain peacefully. 4. Now that fountain
came to the forest and was (stirred) into great waves,
and those waves submerged that forest, and suddenly
they rooted out the multitude of (the trees) of that
forest, and overthrew all the mountains which were
round about it. 5. And the height of the forest
began to be made low, and the top of the mountains
was made low, and that fountain prevaUed greatly, so
that it lefb nothing of that great forest save one cedar
only. 6. Also when it had cast it down and had
destroyed and rooted out the multitude of (the trees of)
that forest, so tliat nothing was left of it, nor could
its place be recognised, then that vine began to come
with tlie fountain in peace and great tranquillity, and
it came to a place which was not far from the cedar,
and they brought the cedar which had been cast down
to it. 7. And I beheld and lo ! that vine opened its
mouth and spake and said to that cedar : " Art thou
not that cedar which was left of the forest of wicked-
ness, and by whose means wickedness persisted, and
was wrought all those years, and goodness never. 8.

of larael are destroyed. In A', on XXXVl. 1. It will be remarked

the other hand, the destruction of that these visions are only found in

the wicked and the vindication of A' and A*. Elsewhere we have

Israel is the sole work of the direct revelations.
Messiah. I fell asleep, Cf. lit 8.

CHAPTERS XXXVI. 2.XXXVIII. 2 63

And thou didst keep conquering that which was not
thine, and to that which was thine thou didst never
show compassion, and thou didst keep extending thy
power over those who were far from thee, and those
who drew nigh thee thou didst hold fast in the toils
of thy wickedness, and thou didst uplift thyself always
ns one that could not be rooted out! 9. But now
thy time has sped and thy hour is come. 10. Do thou
also therefore depart, cedar, after the forest, which
departed before thee, and become dust with it, and
let your ashes be mingled together. 11. And now
recline in anguish and rest in torment till thy last time
come, in which thou wilt come again, and be tormented
still more."

• XXXVil. And after these things I saw that cedar
burning, and the vine growing, itself and all around
it, the plain full of unfading flowers. And I indeed
awoke and arose.

XXXVIII. And I prayed and said: "0 Lord,
my Lord, Thou dost always enlighten those who are
led by understanding. 2. Thy law is life, and ^hy '

8. Mooted out. This phrase is Baruoh, but Ramiel who does so

constantly used in the Talmud in A' (see Iv. 3).

with reference to tlie future fate of 2. Tkij law is life, Cf. xlv. 2 ;

Rome. The word is -^p]}, EccIus. xlv. 6 v6fiw M^ Kal iwi-

11. /n anguish, etc. See xxx. cHifitit (also xvii. 11). With this

6, where as here the intermediate sentiment cf. Hillel's words {Aboth,

state is one involving certain degrees ii. 7): ''The more law the more

of happiness or pnin. life ... he who gains a knowledge

XXXVII. Ufifading flowers. Cf. of the law gains life in the world to
Apoc. Pet. T^v yrjv airr^v dvBovirav come." As correlative expressions
dfiapdvTois AvBeai. might be cited (John vii. 49), ** This

XXXVIII. 1. Lord, my Lord, people, which knoweth not the law,
See note on iii. 1. It is God Himself is accursed," and HiUel's saying :
who interprets this vision for "An unlearned man cannot be

'

64 THE APOCALYPSE OF BARUCH

.wisdom is right guidance. 3. Make known to me
^/ ~ \ therefore the interpretation of this vision. 4. For
Thou knowest that my soul hath always walked in
Thy law, and from my (earliest) days I departed not
from Thy wisdom."

- XXXIX. And He answered and said unto me:
" This is the interpretation of the vision which thou
hast seen. 2. As thou hast seen a great forest which
lofty and precipitous mountains surrounded, this is the
word. 3. Behold 1 the days come, and this kingdom
will be destroyed which once destroyed Zion, and it
will be subjected to that which comes after it 4.
Moreover, tliat also again after a time will be destroyed,
and another, a third, will arise, and that also will have
dominion for its time, and will be destroyed. 5. And
after these things a fourth kingdom will arise, whose
power will be harsh and evil far beyond those which
were before it, and it will rule many times as the forests
on the plain, and it will hold fast the times, and will

pious " (i»Dn yinn oy kV). He was Cf. 1 Kings L 6 ; 1 Sam. xxv.

even excluded from the resurrection 28*

(see Weber, 42-44). The words iu XXXIX. 8-5. Of the four world

the text, however, are far from empires here mentioned there can

being as strong as these statements. ^ "<> <low^t as to the first anil

So wo infer from tlie parallel, "Tliy fourth. The tirst is of course Uio

wisdom etc." Babylonian, for it is that which

Thy 'wisdom is right guidance, effected the first destruction of

This is based upon the Massoretic Jerusalem iu 688 (see ver. 3). The

text of Ecclesiastes x. 10, where the fourth (in verses 6-7 ; cf. xxxvl

Versions take directions of their 5-10) is just as clearly Rome. Tlie

own. Thus the Heb. is Tran nnn* ««*^°"^ *"^ ^^'^''*^ empires are prob-

"n _/ rm T v-v- 1 I - ftbly the Persian and the Orseco-

77 nD3./. The LXX. Kal re^crcre/a Tou Egyptian and Syrian. The fourfold

di^8p€lov ffoipla, and the Syr. = "et division of world empires in the

sapientia sollertibus emolumentum." text is due no doubt to Dan. viL

4. From my {earliest) days. On these four empires, see Tan-

This is the Hebrew idiom p^o. chuma, Terumah, 7.

CHAPTERS XXXVIII. 3-XL. 2

65

exalt itself more than the cedars of Lebanon. 6. And
by it the truth will be hidden, and all those who are
polluted with iniquity will flee to it, as evil beasts flee
and creep into the forest. 7. And it will come to
pass wlicn the time'' of liis consummation that he
should fall has approached, then the principate of My
Messiah will be/revealed, which is like the fountain
and the vine,^and when it is revealed it will root out
the multitude of his host. 8. And that which thou
hast seeu/the lofty cedar, which was left of that forest,

this fact, that the vine spoke those
thou didst hear, this is the word.
XL. " The last leader of that time will be left alive,
when the multitude of his hosts will be put to the
sword and be bound, and they will take him up to
Mount Zion, and My Messiah will convict him of all
his impieties, and will gather and set before him all the
works of his hosts. 2. And afterwards he will put

,, ^ and with regard to thii
/words with it which th

6. ThA truth will he hidden. Of. leader was to " unite in himself all
4 Ezra v. 1, where, in connection hatred and hostility against God's
with Rome, the same statement is people. He was to be called
made : " abscondetur veritatis via." Armilus, and to be the Ky*rn kv-t

7. ITiepHjicipaU of My Messiah, i^oxfl^-* See Weber, 348, 349.

My Messiah, As we have already

etc. See xxix. 3, note.

XL. 1. Who this last leader is we
cannot determine ; it may be any
emperor or general from 70 a.d.
back till Pompey's time. Since the
personal wrong-doings of this leader

remarked (pp. 52, 61), the Messiah
here plays an active part as compared
to the Messiah in A*, i.e, xxviu-xxx.
1. Tlie protection of the remnant
of Israel and the destruction of their

are dwelt upon, it ,s possible that ,t ^^^^. ^,^.^j^ ^^^ ^^^^ ^^^ ^^^^

18 actually Poinpey that is hero ^^ the Messiah, are there assigned

referred to. The words -his im- ^ ^^ jj-^^J^^ ^^^ ^^^ ^^^^^

pieties" = w-kOlQ^AO^, might (loes not appear till these tasks are

favour this view (cf. Pss. Sol. ii. completed (see xxix. 3).
24-35). WiU convict ... qf . , , impieties.

According to the Talmud, a single So 4 Ezra xii. 32 ; xiii. 37.

6

. /

B".

66 THE APOCALYPSE OF BARUCH

him to death, and protect the rest of My people which
shall be found in the place which I have chosen.
3. And his principate will stand for ever, until the
world of corruption is at an end, and until the times
aforesaid are fulfilled. 4. Tliis is thy vision, and this
IS its interpretation."
XLL-XLIL= XU. And I answered and said: "To whom will

these things be, and how many (will they be)? or

who will be worthy to live at that time? 2. For

I will speak before Thee everything that I think, and

I will ask of Thee regarding those things which I

I meditate. 3. For lo ! I see many of Thy people who

I have withdrawn from Thy covenant, and cast from

I them the yoke of Thy law. 4. But others again I

2. Protect the rut, etc See xzix. XLL 1. Baruch's question goes
2, note. back to xzx. 2-5, with which they

3. Until the toorldqf corruption 18 originally stood in connection in
cU an end, Tlie Messianic king- B^. For a similar question, cf.
dom is only of temporary duration ; Ixxv. 5.

it belongs to the ulaia ftazzeh (see gy, n^^ The life referred to here

xxi. 19, note). i^ ^jn, spiritual life siib*«cquunt to

XLL, XLIL These two chapters the resurrection (cf. xlix. 2 ; IxxvL

appear to belong to B', and to have 5 . 4 Ezra xiv. 22).
followed originaUy after xxx^ Tlie 3 ^,^^ ^^^^ ^^ ^^^^ ^^^^

^me world-yjew IS presented as m ^ Christians.

B". Thus the times (xliu 6) are ' , ^ ^. , ^ ., «, ,,
hastened, as in xx., in order to usher ^ «*« ^f ^% ^«»''- ^n the law

in the end, when corruption will »ee xv. 6, note. The term "yoke

disappear and the life of incorrup- ^ expressing obligation is

tion set in through the resurrection common m Jewish writmgs (cf.

(xliL 7 8). Ecclus. li. 26), rov rpaxi^Xor vfitaif

The' chief topics discussed in ^'^^tc i^tA ^vy6i^ (Pss. SoL viL 8 ;

these chapters are two: First, the ^v"- ^2 ; Acts xv. 10 ; Gal. v. 1).

ultimate destiny of the apostates ; I" '^ter Juthiism such expressions

and secondly, that of the proselytes. ^ " ^^^f, of the law, « yoke of the

Thus hitherto the portioos of this precept, ** yoke of the kmgdom

book derived from B«, and their of heaven, are frequent. See

original order, appear to have been Schottgen. Hor. HOr. I 116-120.

ix. 2-xii. (I) ; xiii. l-3a ; xx. ; xxiv. Contrast Matt xi. 29, 30.
2-4 ; xiii 86-12 ; xxv. ; xlv.-xix. ; 4. The proselytes, t.e. the onj.

xxi.-xxiv. 1 ; xxx. 2-5 ; xli.-xliL Cf. 4 Ezra yii. 188 : "£t miserator

CHAPTERS XL. 3-XLII. 4 67

have seen who have forsaken their vanity, and fled for
refuge beneath Thy wings. 5. What therefore will
be to them ? or how will the last time receive them ?
6. Or perhaps the time of these will assuredly be
weighed, and as the beam inclines will they be judged
accordingly ? "

XLII. And He answered and said unto me : " These
things also I will show unto thee. 2. As for what
thou didst say — * To whom will these things be, and
how many (will they be) ? ' — to those who have believed
there will be the good which was spoken of aforetime,
and to those who despise there will be the contrary of
these things. 3. And as for what thou didst say
regarding tliose who have drawn near and those who
have withdrawn, this is the word. 4. As for those
who were before subject, and afterwards withdrew and
mingled themselves with the seed of mingled peoples,

in eo quod miseretur illis qui con- Israel under whose wings tbou art

versionem faciunt in lege ejus." come to take refuge "(vDaa-nnn monS).

Their vanity. Le, their idols In the Aboda Sanif 136, ShaJbhcU,

(of. Deut. xxxii. 21). 31a, the proselyte is said to have

Fled for rtfiuje betieath Thy come under the wings of the She-

wings. Exactly the sense of Ps. kinah ; and in the Jer, Sanh, if.

xxxvi. 8, |von* tb" ^^^ ' ^^^ o^ ^^^ ^* *® stated that "Solomon

Ivii. 1, where in both cases the LXX. l°^f .'"^"y «*^*°K« ^^|?«« ^^ ^'^^l
— «j«JL ^-« ix« i\^i}-^.« «,wi nin Rtrv *o hnng them under the wings of
renders non hy Airffcti. and the Sjt. ^j^^ ghekiuah."

by two different wonls meaning " to 5. y^^g ^^ ^t„Mj. /.«. that de-
hide." This tends to show that scribed in xxx. 2-6.
the writer used the Hebrew text XLII. 2. Those who believed. See
independently. For other instances ^y^ 5^ note, also xxi. 9, on the
of the same metaphor, cf. Ps. xvii. doctrine of justification in Baruch.
8; Ixiii. 8; IV.ut. xxxii. 11. 4. rp|,^j ^^^^^ g^j^,„g ^ ^ ^y^^^

But in our text the aliove phrase the apostates have only this world,
is teclmically used of proselytes Mingled peoples. This is a render-
ona. This technical sense is derived ing of yrfj (cf. Jer. xxv. 20, 24).

from Ruth ii. 12, where, in reference The Greek translation of it is found
to Ruth, it is said: "The Qod of inPss.Sol. xvii. 17 ^^vwi'cruAA/Aijcrwir.

68 THE APOCALYPSE OF BARUCH

the time of these is the former, and I am meditating
deep things. 5. And as for those who before knew
not but afterwards knew life, and mingled (only) with
the seed of the people which had separated itself, the
time of these (is) the former, I am meditating deep
things. 6. And time will succeed to time and season
to season, and one will receive from another, and then
with a view to the consummation will everything be
compared according to the measure of the times and
the hours of the seasons. 7. For corruption will take
those that belong to it, and life those that belong to it
8. And the dust will be called, and there will be said
to it : ' Give back that which is not thine, and raise up

that thou hast kept until its time.'

XLIII. " Moreover, do thou, Baruch, strengthen thy

b, Qf tht people. The text earth gives back the body; Sheol

|v^Vr>v > = «* of the peoples " I have «* ve« ^^^ **« soul.

* • , *^*^ XLIII.-XLVI. Of these chapters

emended into polifc^, for it would xliii.-xl%v. 7 ; xlv.-xlvi. 6 belong to

be strange to speak of Israel as B\ Not to B^ for (1) in xliiL 2 ;

**the peoples " or " the nations." xliv. 2, as in Izxviii. 5 ; Ixxxiv. 1,

Which had separated itself. Le, B""*^^ is to die an ordinary death

the legalistic Israel by means of the ^^ (S9 the way of all the earth and

"fence "ofthelaw(cf.xlviii.28). The ^o*««* ^^ the concerns of mortals,

"separatists" are the Pharisees, the whereas in B» he is not to die an

p^^ ordinary death, but to be taken up

IVli/omer. Thte «em8 corrupt, f "1?^?!:^^^ f "*''"':?'. ''"r 1'*

,•',,, XT 1 • V *^^ IS not to forget human anuirs, for he

and probably, as Kabisch proposes, i t x\ \ ? i *. *. Li- • x

I 1 1 I « 41 1 ** »» nn 2 »* *" the laat days to testily against
we should have " the latter. This +1 „ n^«*i r i i / •••

I I , .. 4.V 14 4 11 tiie Gentile oppressors of Israel (xiu.
would admit the proselytes to all » ^.^ . ^,5 i . •!„«;; qa\ /o\

the blesaines of the world to come ^* ^^^ * ^*^- ^ ' *^^***- ^^^- ^"^^
the blessings oi ine world to come, rjr^^ j^ ^ ^^^ ^ ^

On the treatment of "proselytes aiu. i , r *\ / i • /»v • ±

. .1 ,„ 1 1 w 1 rr no r tldlllgN III utoro for tllCill (xlvi. 6) llist

in the Talmud, SCO Webur, DO, 73 f., „ . , ... ,0 n i-n *

98.107. 188.264.257f..282f.:868f. ^ ^ 'r\l^^' U^.J^^'T^^,

6. This verse is obscure. Of. 4 (».«. ita restoration), as we infer
Ezra iv. 87. from Ixxxi. 1, 4, taken together with

7. Cf. xxxi. 5. See note on i. 4 ; vi. 9, whereas in B' there
xxi. 19. is no consolation of any kind to be

8. Give back, etc. Of. 1. 2. The looked for in this vxtrld, (8) In

CHAPTERS XLII. 5-XLIV. i

69

heart for that which has been said to thee, and under-
stand those things which have been shown to thee;
for there are inarrL eternal consolations _fox_thee.

2. For thou wilt depart from tliis^place, and thou wilt
pass from the regions which are now seen by thee, and
thou wilt forget whatever is corruptible, and wilt not
again recall those things which happen among mortals.

3. Go therefore and command thy people, and come to
this place, and afterwards fast seven dayi^ and then
I will come to thee and speak with thee."

XLIV. And I, Baruch, went from thence, and

1

"7/

xliv. 7 and xlviii. 38 the same
phrofio, i.r.. aa to a "change of tlio
tinicA/' is found ; in the former
with an optimistic, in the latter
with a pessimistic reference. (4)
xliv. 6 vividly recalls the scene de-
picted in vi.-viii. As all the inter-
vening chapters deal with questions
of the school, xliii.-xlvi. probably-
stood originally in close juxtaposi-
tion with vi.-viii.

Tfie /ragmeTit xliv. 8-16 belongs
to J3^f for just as in B' expectation is
fixed not on an earthly felicity but
only on the world to come (xliv. 15),
the inheritance of the promised
time (xliv. 13), the time that passeth
not away (xliv. 11), the new world
which tumeth not to corruption
those who enter it (xliv. 12), (2)
the whole present world, the entire
olam tuizzeh is hopeless ; it is de-
filed with evil (xliv. 9), and with
its corruption it will pass away
(xliv. 8). (3) In xliv. 9 tlie present
world is to be committed to oblivion.
Tliis is in flat contradiction to iv. 1.

Tlie original position of xliv, 8-16.
This seems easy to determine. The
main statements in this address of
Baruch to the people really presup-
pose xlviii.-lii. as their background.

They express shortly some of the
main conclusions of these chapters.
It is not reasonable to suppose that
Baruch makes known to the people
the very truths which, according to
the present order of the book, are
revealed to him later by God. We
have already seen that xxxi.-xxxv.
were originally subsequent to xlviii.-
lii. (see p. 57). . Since therefore both
these passages form the address or
part of the address of Baruch that was
based upon previous disclosures of
God, it is obvious that xliv. 8-16
followed originally on xxxii. 6 and
formed the natural sequel to the
closing words of that verse.

XUII. 1. These words have no
reference to the preceding chapters.
Tliey refer probably to some lost
passage of B^

2. Thou wilt depart Both the
context and the word "depart"
point to an ordinary death here.
See xiii. 3, note. The word rendered

"depart" is ^1]. It is found also

in xiv. 19 ; xv. 1 ; xliv. 2.

Whatever is corruptible, Cf. xxi.
19, note.

3. Parts of this verse relating to
the fast, etc., are probably due to
the final editor. See xlvii. 1, note.

' • ,

70 THE APOCALYPSE OF BARUCH

came to my people, and I called my firstrbom son and

f the Gredaliahs my friends, and seven of the elders of

the people, and I said unto them : 2. " Behold, I go

I unto my fathers according to the way of all the earth.

\ 3. But withdraw ye not from the way of the law, but

I guard and admonish the people which remain, lest they

withdraw from the commandments of the Mighty One.

4. For ye see that he whom we serve is just, and our

Creator is no respecter of persons. 5. And see ye

what hath befallen Zion, and what hath happened to

'. Jerusalem. 6. For the judgment of the Mighty One

will (thereby) be made known, and His ways, which,

* X though past finding out, are right 7. For if ye endure

and persevere in His fear, and do not forget His law, the

times will change over you for good, and ye will see

XLFV. 8-15= the consolation of Zion. 8. Because whatever is now

B».

XLTV. 1. My Jirst • bom son. CknaiiumdinenU qf the Mighty

Elsewhere mentioned only in xlvi. 1. One. Cf. xlviii. 88 ; Izxziv. 7.

The Qedaliahs — possibly a corrup- 4. No respecter <jf persons, Cf.

tion for Gedaliah. Cf. v. 1. Geda- xiii. 8.

liaih is mentioned only in B^ 5. These words as we have ob-

Seven qf the elders qf the people, served above (p. 69) vividly recall

In Y. 6 Baruch assembled all the vi.-viiL, and seem to show that

elders or honourable amongst the these chapters followed much more

people. This is natural, as it is prior closely on vi.-viii. than they do

to the destruction of the city. now.

That seven should be summoned 6. Which, though . . . right. The

now that the bulk of the population t6xt = v^ich are past finding out

is carried into exile is equally fit- and right.

ting. We must bear in mind that 7. The times will change over you

in xxxii. 1 we have the work of for good. Contrast the use of this

a different author, else the writer iihrose in xlviii. 38.

might seem to have been guilty of Tfie consolation qf Zion, Le, its

an inconsistency. restoration ; cf. Ixxxi. 1, 4 ; for the

2. Cf. iii. 2. See xiiL 3, note, temple was to be rebuilt (i. 4 ; vi.

The text is drawn from Qen. xv. 15 9) according to B^ The announce-

and Joshua xxiii. 14 ; 1 Kings ii. 2. ment of this future in store for

8. Way qf the law. See xv. 5, Zion in called good tidings in xlvi.

note. 6 ; Ixxvii 12 ; Ixxxi. 1.

CHAPTER XLIV. 1-12 71

is nothing, but that which will be is very great. 9.
For everything that is corruptible will pass away, and
everything that dies will depart, and all the present
time will be forgotten, nor will there be any remem-
brance of the present time, which is defiled with evils.

10. For that which runs now runs unto vanity, and
that which prospers will quickly fall and be humiliated.

11. For that which is to be will be the object of I
desire, and on that which will come afterwards do
we place our hope ; for it is a time that will not pass
away. 12. And the hour comes which will abide for
ever, and the new world which does not turn to cor-
ruption those who depart to its blessedness, and has no
mercy on those who depart to torment, and will not

8-15. These verses should be read the destination of the righteous, as

after xxzii. 6 (see p. 69). the antithetical clause in the next

8. In xxxii. 6 God has declared I'^e, « those who depart to torment,"
His purpose to renew creation ; the describes that of the wicked. The
reason is given here ; for all things error thus li^ in the words "in
that now are are nothing. »*« beginning.' In the next place,

ft A* .j-x7^ fit : 10 ««t«. "we can reason back to- what should

9. (^ptMt. Cf. XXI. 19, note; ,j„„,, ,,^^^ ,„^j^ ^^ j,,^ ^^^

^^^^* • Kor the corresponding phrase in

AUtlui presetU time loiU be for- the other clause, i,t. "to torment,"

goUtn, In iv. 1 this is denied, but requires as its antithesis, not the

iv. 1 is from B^ (cf. Isa. Ixv. meaningless "on its beginning," but

^7). ««to blessedness." That is, over

11. il iivM tJuU ^oill not p<iss against "those who depart to tor-
atcay. This is set over against ment," the sense needs " those who
xlviii. 60 : " this world which depart to blessedness." This con-
passeth away." elusion as to the original text is

12. The new vjortd^ etc., implied confirmed by the fact that the
in the new creation (xxxii. 6). In erroneous text can be explained by
li. 3 it is the world which dies not, the transposition of a single letter
nor ages those who come to it (lii. in the Hebrew original. Thus " in
9, 16). its beginning" = WMia, but this

Who depart to its blessedness, arose from a false transcription of
The text here «^l| CTI^a^S^ ^*^»<3, **•*• ^y ^"^nglj transposing
= " who depart on its beginning " is ***e i. Now i-wm3 = " to its blessed-
corrupt. Tliis clause should describe ness," I have emended accordingly.

72

THE APOCALYPSE OF BARUCH

/ lead to perdition those who live in it 13. For these are
they who shall inherit that time which has been spoken
of, and theirs is the inheritance of the promised time.
\ 14. These are they who have acquired for themselves
I treasures of wisdom, and with them are found stores of
j understanding, and from mercy have they not with-
/ drawn, and the truth of the law have they preserved.
15. For to them will be given the world to come, but
the dwelling of the rest who are many wiU be in the fire.
XLV.-XLVI. /^ XLV. " Do ye therefore so far as ye are able in-
I struct the people, for that labour is ours. 2. For if
I ye teach them, ye will quicken them.*'
I XLVI. And my son and the elders of the people
) answered and said unto me : " Has the Mighty One
humiliated us to such a degree as to take thee from us
quickly ? 2. And truly we shall be in darkness, and
there will be no light to the people who are left. 3. For
where again shall we seek the law, or who will dis-
tinguish for us between death and life ? " 4. And I said
unto them : " The throne of the Mighty One I cannot
resist : nevertheless, there shall not be wanting to Israel

6=B».

18. Tht inhtriianot
world to come

»

in verse

"the
15.

14. This verse presupposes 1i.
S, 7. The ** treasures " here men-
tioned differ from those in xxiv. 1.

15. Those described in the pre-
ceding verse are to receive the worhl
to come, just as those who are
similarly described in li. 3 are to
receive the world that dies not. On
the contrast of this world and the
world to come, see zv. 8, note.

In the Jh-e, Cf. xlviii. 89, 48 ;
lix. 2 ; Ixiv. 7 ; Ixxxv. 18.

XLV. B^ reappears here. The con-
nection with xUv. 7 is all that could
be desired. There it is said, " If ye
keep faithful to the law ye will see
the consolation of Zion " ; ** do ye
therefore . . . instruct the people . . .
for if ye teach them ye will quicken
them."

2. ^ye teachf etc. Of. xxxviii. 2 ;
Ps. cxix. 50, 98. This is the
work of the true scribe. Pharisaism
teaches obedience to the law, God
will do the rest (of. xliv. 7).

XLVI. 2. For similar diction, cf.
Ixxvii. 14 ; 4 Ezra xiv. 20.

CHAPTERS XLIV. 13.XLVII. i 73

a wise man nor a son of the law to the race of Jacob. 5.

But only prepare ye your hearts, that ye may hear the law,

and be subject to those who in fear are wise and under-

standing ; and prepare your soul that ye may not depart

from them. 6. For if ye do these things, good tidings

will come unto you, which I before told you of ; nor will

ye fall into the torment, of which I testified to you before."

[7. But witli regard to the word that I was to be taken, XLVI. 7=B.

I did not make (it) known to them or to my son.]

XLVII. And when I had gone forth and dismissed xlvii.-lii.=
them, I went thence and said unto them : " Behold 1 I go
to Hebron : for thither the Mighty One hath sent me."

4. There sfiail not he imntinff ... i,ag a dlffcroiit mcAniiig. ^"^Qfti is a
a son of the law. This is really au , . * j > o / / 1 ^

answer to the question put in iii. 6. "'"^onng of <b-«X«M^d,«» (also of

The expression "son of the law" f^""*^" "» Of"- v. 24). The

seems U> occur here first in existing l°T%"w ' "^T iM" *'°*

literature. Ito earliest occurren4 1'''?^''*/ The 'dea of the ascen-

elsewhere in the Talmud appears ""^^^1''^ 7" *"f S'"*"

i ^8. ^r,^ ^^^^ 0/ 2 Kings iL 11. .^ i,.X^^0r, .

. , „.,,, . "*" -^ ds Tdv ovpavbvi Ecclus. xlviu. 9,

m the Middle Ages as a designation 5 &^a\7jfii>0€ls ip Xo/Xairi wvpds : also

of a full . grown Israelite. See i„ Eth. En. Ixxxix. 62 ; xciii. 8 ;

Schttrcr, Div. II., vol. ii. 61 (note). 1 Mace. ii. 68 ; of Enoch in Ecclus.

For the parallelism /wo^; . . . Jacob, xUv. 16 ; Eth. En. Ixx. 1 ; Ixxxvii.

cf. xvii. 4 ; xxxi. 8. 3, 4 . giav. En. Ixvii. 2 ; Jubilees,

6. Prepare ye your hearts. See iv. 24 ; of Moses, Assumpt. Mos. x.

xxxii. 1, note. 12 ; of Baruch, Apoc. Bar. xiii. 3 ;

Obedience to the law and the xxv. 1 ; xlvi. 7 ; xlviii. 30 ; Ixxvi. 2 ;

Rabbis is here enforced. of Ezra, 4 Ezra viii. 20 ; xiv. 49 ; of

6. Here the promise in xliv. 7 is ^^^y ""named heroes, 4 Ezra vL 26.
enforced anew. dpaXafifidpeiy is well-known in the

/y.^^ *i^:^!,. ne !»•«« 10 N.T. in this sense (cf. Mark xvi 19 ;

Goodtidif^js. Cf. Ixxyii. 12. ^^^s i. 2, 11, 22 ; 1 Tim. iii. 16).

7. This verse is an addition of the Tlie substantive dydXiy^ty is rare,
final editor in order the l>ctter to Ryje and James (Pss. Sol.) teke iv.
adapt the fragment of B> just given 20 of those Pss. to be the first known
to Its new context. It belongs in instance of its use ; see also Luke
spmt to B'. ix. 51, and Test. Uvi xviii. In the

I was to he taken, Cf. xiii. 3, note ; last passage it is a late Christian
xlviii. 30. In Ixxxv. 9 the phrase interpolation.

\..

74 THE APOCALYPSE OF BARUCH

2. And I came to that place where the word had been
spoken to me^ and I sat there, and fasted seven days.

Prayer of Baruch

XLVIIL And it came to pass after the seventh
day, that I prayed before the Mighty One and said :
2. " my Lord, Thou summonest the advent of the
times, and they stand before Thee ; Thou causest the
power of the ages to pass away, and they do not resist
Thee ; Thou arrangest the method of the seasons, and

^hey obey Thee. 3. Thou alone knowest the goal of
the generations, and Thou revealest not Thy mysteries
to many. 4. Thou makest known the multitude of

\ the fire, and Thou weighest the lightness of the wind.

Thb Sbventh Sbotion Hence this entire verse must be re-
garded as drawn from B^ or B', and

XLVII. -LXX VII. First we have the next verse, which conflicts with

Baruch's fast of seven days (zlvii. it, as due to the final editor, as also

2), followed by his prayer (xlviii. zliii. 8. It is noteworthy, too^ that

2-24). Then in the dialogue that the words **aud dismissed them"

ensues various revelations ore made nmst be corrupt ; for ** and when I

to Baruch touching the coming woes had gone forth and dismissed them,

and the judgment (zlviii. 26-41), and I went thence and said unto them "

the resurrection (l.-lii.) On these is absurd. Baruch goes forth Arom

revelations follows a Messiah Apoo- some place (here undefined) and dis-

alypse (liii.-lxziv.=A'). In Izzvi. misses the people; then he departs

Baruch is told of his approaching thence and speaks to them. It is

translation, and in Ixzvii. he calls possible then that " when I had gone

the people together and addresses forth " refers to *' the cavern in the

them. earth " iu zzi. 1. It will bo remem-

This section is composite : zlviii.- bered that of chapters zxi.-xlvi.,

liL being derived from B*; liii.-lxxiv. xxi.-xxiv. 1, xxx. 2-5, xli., xlii. be-

frora A' ; Ixxv., Ixxvi. from B^ ; and long to B'. Tliese form iu some

Izxvii. from B*. sense a whole, and the scene with

XLVII. 1. The purposeless journey which they are connected may be

to Hebron spoken of here must h& the *' cavern " in xxL 1. If this is

derived from an original source, so, zlvii. 1 belongs to B^

According to the scheme of the 2. Gf. zliii. 8 ; v. 7, note ; iz.,

final editor it has no business here, note ; xxi. 2, note.

Further, no such command has been XL VIII. 2. Method qfths seasons,

given to Baruch in the existing text. Cf. xiv. 1, note ; xx. 6.

CHAPTERS XLVII. 2-XLVIII. 15 75

5. Thou explorest the limit of the heights, and Thou
scrutinisest the depths of the darkness. 6. Thou carest
for the number which pass away that they may be pre-
served, and Thou preparest an abode for those that are
to be. 7. Thou rememberest the beginning which Thou
hast made, and the destruction that is to be Thou for-
gettest not. 8. With nods of fear and indignation Thou
givest commandment to the flames, and they change into
spirits, and with a word Thou quickenest that which was
not, and with mighty power Thou boldest that which has
not yet come. 9. Thou instructest created things in '
the understanding of Thee, and Thou makest wise the Cl
spheres so as to minister in their orders. 10. Armies '
innumerable stand before Thee and minister in their
orders quietly at Thy nod. 11. Hear Thy servant and
give ear to my petition. 12. For in a little time are
we born, and in a little time do we return. 13. JBut
with Thee hours are as a time, and days as genera-
tions. 14. Be not therefore wroth with man ; for he
is nothing, and take not account of our works. 1 5.
For what are we ? for lo ! by Thy gift do we come

6. See xxiii. 4, note. 8. With a loord . . . which teas

Thou carest . . . preserved. The not, Cf. xxi. 4, note ; 4 Ezra iv.

text which here = " Thou com- 87. Flavies , , , spirits, Cf. Ps.

mandest the number which passes civ. 4 ; Heb. L 7.
away and it is preserved " is non- 9. The spheres ... in their orders,

sense as it stands, but, if retrans- cf. Eth. En. ii. 1 ; Slav. En. xxx. 2,

lated into Hebrew, it supplies us at 3 . pgg goi xix 2 3
once withthetruetext. Retranslated \q ^^ gj^^ ^^\;.^ ^^^ j^^

it = w:j ^2wn TDDDH-nK ij>b nm, ... j^ ^^ ^„^, \^^^ ^^^^

Here clearly the Greek translator t^n orders of angels according to the

followed the wrong meaning of nps, jgws ; nine according to the Chris-

and mistranslated the weak vav tians (see Slav. Eu. xx. 1, 3, note),
with the voluntative imperfect. The 13. We should expect rather :

translation required by the context '* time is as a (few) hoars, and

is given above. generations as days."

76 THE APOCALYPSE OF BARUCH

into the world, and we depart not of our own will.
16. For we said not to our parents, 'Beget us/ nor
iiid we send to Sheol and say, * Eeceive us.' 17. What
therefore is our strength that we should bear Thy
wrath, or what are we that we should endure Thy
judgment? 18. Protect us in Thy compassions, and
in Thy mercy help us. 19. Behold the little ones
that are subject unto Thee, and save all that draw
nigh unto Thee, and destroy not the hope of our
/|>^ple, and cut not short the times of our aid. 20.
For this is the nation which Thou hast chosen, and
these are the people, to whom Thou findest no equal.
21. But I will speak now before Thee, and I will say
as my heart thinketh. 22. In Thee do we trust, for
lo I Thy law is with us, and we know that we shall
not fall so far as we keep Thy statutes. 23. In this at
least we are always blest that we have not mingled
with the Gentiles. 24. For we are all named one
people, who have received one law from One, and the
law which is amongst us will aid us, and the sur-
passing wisdom which is in us will help us." 25.

16. DqMirt not, etc. In xiv. 11 to " people " CbjQ^V Ceriani pro-
men are said to "come not of their . >-' '
own will " ; in 4 Ezra viii. 6 the two V^^ ( t^*^ = " servant"
statemenU are combined. 21. Say as my heaH thinketh. Of.

16. Sheol. See xl 6, note. xlL 2.

18. See Irxv. 6. 22. See xv. 6, note.

19. That are subject to Thee, Cf. 23. Of. xlii. 5.

xlii. 4. 24. One law/ram One, Ixxxv. 14.

All that draw nigh. Are these This is directed polemically against

proselytes ? (see xli. 4 ; xlii. 3). the Christians.

20. Cf. xri. 21 ; 4 Ezra v. 27. The law , , , wiU aid us, Cf.
The nation. So I have emended by xxix. 2, note ; xxxii. 1 ; xv. 5, note ;
reading 1 h^O I for the unmeaning cf. De singularitate cler. 15 (Cyprian,
K ^ ' ,, , , „, Ed. Hartel.il 190), "sicutEsaias ait,
pc jifc. This gives a good parallel legem inquit in adjutorium dedit."

CHAPTER XLVIII. 16-33 11

And when I had prayed and said these things, I
was greatly weakened. 26. And He answered and
said unto me : " Thou hast prayed simply, Baruch,
and all thy words have been heard. 27. But My
judgment exacts its own and My law exacts its rights.
28. For from thy words I will answer thee, and from
thy prayer I will speak to thee. 29. For this is as
follows : he that is corrupted is not at all ; he has both
wrought iniquity so far as he could do anything, and
has not remembered My goodness, nor been grateful
for My long-suffering. 30. Therefore thou shalt surely
be taken up, as I before told thee : and the time is
coming of which I told thee. 31. For that time will
arise which brings affliction ; for it will come and pass
by with quick vehemence, and it will be turbulent
coming in the heat of indignation. 32. And it will/]
come to pass in those days that all the inhabitants of
the earth will be moved one against another, because
theyi Imow jiot thc^_My_juyigment has drawn nigh.
33. For there will not be found many wise~lit that 1
time, and the intelligent will be but a few : moreover, !

25. / was greaUy ^oeakened, Cf. 32. The inhabitants qf the earth,

xxi. 26. The same phenomenon See xxv. 1, note.

accompanies the visions in Dan. vii. Will be moved one against another.

28 ; viii. 27 ; x. 8, 16. Tlie text ^CU•^JZ^J="will rest"

27. Cf. y. 2 ; Ixxxv. 9. .^ meaningless. It seems corrupted

29. For this ...isnotat aU, The . , v . > x -li.

text which is unintelligible runs: from^-^^^jiU or ^q::^^1Z£U, either

looi 13 1 l>ai W* ^-•^ ^^C^ of which can be rendered as above.
1. / • ^ * 33. Cf. Ixx. 5. ITi is verse seems

N^Cli-.i\.^j Ooi >OjiiD. to be the source of the following ^

80. See xlvi. 7, note. * words which Cyprian (Testinu iii.

31-41. Tlie last woes and the 29) quotes as from Baruch: "erit

final judgment. Cf. xxvii.-xxix. 1 ; enim sapientia in paucis vigilantibus

Ixx. 2-10. et taciturnis.

*t

78 THE APOCALYPSE OF BARUCH

even those who know will most of all be silent 34.
And there mil be many rumours and tidings not a few,
and the works of portents will be shown, and promises
not a few will be recounted, (and) some of them (will
prove) idle, and some of them will be confirmed. 35.
And honour will be turned into shaine, and strength
humiliated into contempt, and probity destroyed, and
Luty will become a scorn. 36. And many will
say to many at that time : * Where hath the multitude
of intelligence hidden itself, and whither hath the
multitude of wisdom removed itself? ' 37. And whilst
they are meditating these things, then zeal vrill arise
in those of whom they thought not, and passion will
seize him who is peaceful, and many will be roused in
anger to injure many, and they will rouse up armies
in order to shed blood, and in the end they will perish
together with them. 38. And it will come to pass at the
self-same time, that a change of times will manifestly
appear to every man, by reason of which in all those
times they were polluted and practised oppression, and
walked every man in his own works, and remembered

84. Joseph, Ant, xz. 6. 1 ; 8. 6, pVpS, " sti-ength humiliated into
telUi of many impoators who so contempt" = na Sh Tn» ly and
deceived the people (cf. Matt, u^y^^iy «^n become a acora*'-
xxiv. 11, 24). This verse seems to J^'^^ .r. "
be the source of Cyprian's (Testim, ^^ " '^ *" •

m. 29) quotation from Baruch : 86. Cf. 4 Ezra v. 9-11. ThU

"alii autem sapientes ad spintum seems the source of Cyprian's quota-

erroris et pronuntiantes sicut Altls- ^»o» f^*" Baruch (Teslin^. iii. 29) :

simi et Portis edicta." " Quaeretis me et vos et qui post voe

or /^« 1 o T*. 2 1- .1 veuerint audire verbum sapientiae

85. Cf. Ixx. 3. It is remarkable et intellectus et non invenietis."
that if we retranslate this verse into 37^ Qf^ i^^^^ q^

Hebrew we have a series of parono- sB. A 'chaise qfiifMS. Cf. xliv. 7.
masiae. Thus "honour wiU be Walked every man, etc Cf. 4
turned into shame = -|fin« ni33 Ezra iii. 8.

CHAPTER XLVIII. 34-42 79

not the law of the Mighty One. 39. Therefore a fire
will consume their thoughts, and in flame vrill the
meditations of their reins be tried ; for the Judge will
come and will not tarry. 40. Because each of theT
inhabitants of the earth knew when he was committing 1
iniquity, and they have not known My law by reason 1
of their pride. 41. For many will then assuredly /
weep, yea, over the living more than over the dead."
42. And I answered and said : " Adam, what hast
thou done to all those who are bom from thee?

Remembered not the law of the qf their pride. These words seem

Mighty One, Cf. zliv. 8, 7 ; Ixzxiv. to point to the rejection of the law

7. by the Grentiles ; for according to

89. A fire will consume, etc. Cf. an oft -repeated statement in the

verse 43 ; zliv. 15 ; liz. 2, note. Talmnd (see Weber, 19, 56, 57) 65),

The Jttdge will come and toill not the law was originally designed

tarry. Cf. zx. 6, note. for all nations, but the Gentiles

40. Knew when he was commit- rejected it (see 4 Ezra vii. 72, 73).

tingt etc See zv. 6, note ; Iv. 2. 41. Since the sin of the world is

Cf. £p. Bam. v. 4 Sucaiiin diro' intensified towards its close, so

Xecrat AvOpumos 6s ^(Uf 68ov diKoi- naturally the sinners then surviving

offi^tnis yvQciv iavrhv els 6dbv aKb- will meet with severer judgment

row dwoffvpix^i. In zv. 6 men are than the less guilty of earlier times,

to be tormented because, though 42-50. What havoc Adam and

knowing the law, they transgressed Eve have wrought by the spiritual

it. In that passage the words, death and torments which they have

therefore, may be limited to brought upon their posterity. Yet

Israel, but here they are obvi- God knows all that is in man, for

ously descriptive of the Grentiles : He created him ; He knows like-

*' the inhabitants of the earth " wise the number of men that are to

(see zzv. 2, note). The writer thus be, and their sins (verses 42-46).

holds that all men alike possessed But since the law will give all these

a conscience or faculty for moral their due in the judgment, let in-

judgment We have, therefore, in quiry be made rather after the

this verse a statement in some degree blessedness of the righteous ; for

parallel to Rom. ii. 14, 15 : "For though they have endured much

when Gentiles, which have no law, weariness in this passing world, in

do by nature the things of the law, the world to come they shall have

these, having no law, are a law unto abundant light,

themselves : in that they shew the 42. Spiritual death is here traced

work of the law written in their to Adam and Eve, but in zvii. 8 ;

hearts, their conscience bearing wit- zziii. 4 ; liv. 15 it is only physical

ness therewith, etc." death. See notes on zziii. 4 ; liv.

Have not known 3fi/ law bp reason 15|-19. In 4 Ezra both spiritual

8o THE APOCALYPSE OF BARUCH

and what will be said to the first Eve who hearkened

to the serpent ? 43. For all this multitude are going

to corruption, nor is there any numbering of those

whom the fire devours. 44. But again I will speak

in Thy presence. 45. Thou, Lord, my Lord, kuowest

what is in Thy creature. 46. For Thou didst of old

command the dust to produce Adam, and Thou knowest

the number of those who are born from him, and how

far they have sinned before Thee, who have existed

/and not confessed Thee as their Creator. 47. And as

I regards all these their end will convict them, and Thy

/ law which they have transgressed will requite them on

L Thy day. [48. But now let us dismiss the wicked and

enquire about the righteous. 49. And I will recount

their blessedness and not be silent in celebrating their

death and physical are always traced Baruch in xv. 7 ; and (2) the very

to Adam (iii. 21, 22 ; iv. 80 ; vii. same change of subject is enjoined

118-121). and the same word "inquire" used

48. Fire devours. Cf. verso 39 ; in rufereuoe to the righteous in 4

xliv. 16; Ixiv. 7. Kzra ix. 18: 'Huergo adhuc noli

46. Qnnmand the dust to produce curiosus esse quomodo impii cmcia-
Adam, 4 Ezra iii. 4, 5 ; viL 116. buntur sed inquire quomodo justi

The number qf those who are bom, salvabuntur." But the plural in

See xxiii. 5, note. verse 48 is against this view ; and

47. Thy law . . . toill requite. See secondly, the words " I will not be
v. 2, note. silent in celebrating, etc.," while

48-60. These verses were used hardly conceivable on the divine

originally in B^ by Baruch in ad- lips, are appropriate on Baruch's.

dressing the people, or by God in Hence we must regard xlviii. 48-60

addressing Baruch, but not by as a fragment of an address delivered

Baruch in addressing God as the by Baruch to the people. Another

present text implies. That they could fragment of this same address which

not have been addressed by Barucli originally preceded xlviii. 48-60 is

to God is clear ; for Baruch could to be found in liv. 16-18, and yet

not say to God, " In this world . . . another which followed it in liv.

in which ye live" (ver. 60). Two 16-18.

facts are in favour of their being An urn j «. •» ^ • 1 1 .

God's words to Baruch: (1) The . *®- WiUnot be sdeni tn eelebrat''

very same contrast between the two *'^' ^ ^^^'^^ idiom =«nnH H^

worlds is found in God's reply to n3V7.

CHAPTERS XLVIII. 43.L. i 81

glory, which is reserved for them. 50. For assuredly
as in a little time in this world which passeth away,
in which ye live, ye have endured much labour, so in
that world to which there is no end, ye shall receive
great light"]

' XLIX. " Nevertheless, I will again ask from Thee,
Mighty One, yea, I will ask mercy from Him who
made all things. 2. ' In what shape will those live
who live in Thy day ? or how will the splendour of
those who (are) after that time continue ? 3. Will
they then resume this form of the present, and put
on these entrammeling members, which are now
involved in evils, and in which evils are consum-
mated, or wilt Thou perchance change these things
which have been in the world as also the world ? ' "
L, And He answered and said unto me: "Hear,

50. Of. XV. 8 for the same con- which have been in the world as

trast and largely the same diction. also the world ? " The world was

Light, This does not seem the to be renewed (xxxii. 6), and in this

right word. renewal from being transitory and

XLIX. 2. In what shape, etc. Cf. verging to its close (xlviii. 50 ; Ixxxv.

1 Ck>r. zv. 35 : " How are the dead 10), it becomes undying (li. 8) and

raised? and with what manner of everlasting (xlviii. 60); from being

body do they come ? " a world of corruption (xl. 3 ; Ixxiv.

Live, See xli. 1, note. 2 ; xxi. 19 ; xxxi. 5, etc.) it be-

2%« spleiidour qf those who {are) comes incorruptible (Ixxiv. 2) and

(tftcr that tiinc. For "splendour" invisible (li. 8). As these concep-

we might i>erhaps render " appear- tions arc in germ and principle as

ance." The text is J^} f OOIQ^I ^^^ ^ ^^ ^^^' 17-lxvi., the same

,^ ^ • ^ doctrine of renewal and transforma-

^l^cn 9^3. tion that was taught touching the

3. EMrammdhig metnbers, lit. wo»*ltl was naturally applied in due

members of bonds. ^^^urse to those destined to live in

L.-LI. The nature qf the resur- i*- ™^ " ^^o^e partially in Isa.

rection body. The teaching here as 1^^- l'-26, but the developed form

to the nature of the resurrection appea" m Dan. xii. 2, where the

proceeds on the line suggested in xlix. risen righteous are to shine as the

8 : " VVnt thou perchance change stars for ever and ever ; in Eth. En.

these things (i.e. man's material body) ^^^Y are to joy as the angels (civ. 4)

6

82 THE APOCALYPSE OF BARUCH

Baruch, this word, and write in_tb6-remembrance of
th]r heart' alL that thou shalt learn. 2. For the earth
will then assuredly restore the dead, which it now
receives, in order to preserve them, making no change
in their form, but as it has received, so will it restore
them, and as I delivered them unto it, so also shall it
raise them. 3. For then it will be necessary to show
to the living that the dead have come to life again, and
that those who had departed have returned (again).
4. And it will come to pass, when they have severally

and to become angels in heaven (xliL 8). According to the text the

(IL 4) and companions of the body was to bo rcstoretl in exactly

heavenly hosts (civ. 6), and to be the same form in which it Iiad

clad in garments of life (Ixii 15, 16) been committed to the earth. The

and in raiment of light (cviiL 12) ; following speculations of later Jiida-

see also xc. 88. We thus see that ism on this subject are instructive,

long before the time of the writers According to the Othiolh, 17c^ of R.

of Baruch the Pharisees were Akiba (Weber, 862, 868), God was to

familiar vrith the idea of the sound a trumpet seven times at the

spiritual transformation of the body end of the world. At the first blast

after the resurrection ; and that the whole world was to be moved,

to some extent the Pauline teach- at the second the dust was to be

ing on the resurrection in 1 Cor. separated, at the third the bones

XV. 86-60 was not an innova- of the dead were to be gathered

tion, but an able and developed together, at the fourth their limbs

exposition of ideas that were current were to be warmed, at the fifth they

in the Judaism of the time. 1 Cor. were to be covered with skin, at the

XV. 86-60 is in one of its aspects sixth the souls and spirits were to

the logical sequel of Isa. Ixv. 17. enter their bodies, in the seventh

Over against this spiritual view they were to become living and

of the future life we must remember stand upon their feet, clad in their

that a materialistic one prevailed clothes. According to another ac<

not only popularly, but also in count (Bereah. rob. 28) the resur-

Rabbinic circles. Acconliug to the rection Ixxiy was built up from a

latter the blessed should beget small fragment of the backbone

children and eat the llesh of the which was in all cases iudestruct-

licviathan. See Weber, 883, 884. iblu. lliis was called nV. See

L. 2. Cf. xL 4. note ; xlii. 8, note ; Lev„ NeuMn-iUachea Wifrteiif, ii.

Eth. En. li. 1, note. In the resurrec- ^3^ . g^ y^rse 4 note,
tion soul and body were to be jj^ Tliose who are to be judged

united. On the scene of the resur- ^g ^^^^ Uying righteous, and sinners,

rection see xxix. 2, note. The ^^^ ^^xe risen dead,
soul 8 abode was Bheol (see xxi. 28 4^ ff^^ ^^^^ ^jt^ ^hjch the dead

note) ; the body rested in the earth ^^e raised is for common recognition.

CHAPTERS L. 2-LI. 4 83

recognised those whom they now know, then judgment
will grow strong, and those things which before were
spoken of will come.

LI. ** And it will come to pass, when that appointed
day has gone by, that then shall the aspect of those
who are condonmcd be afterwards changed, and the glory
of those who are justified. 2. For the aspect of those
who now act wickedly will become worse than is that
of such as suffer torment. 3. Also (as for) the glory of
those who have now been justified in My law, who have
had understanding in their life, and who have planted
in their heart the root of wisdom, then their splendour
will be glorified in changes, and the form of their face
will be turned into the light of their beauty, that they
may be able to acquire and receive the world which
does not die, which is then promised to them. 4. For

There is nothing corresponding to Ceriani'semendationof •OatZo^*

this in the N.T. In later Judaism ^

the resemblance of the risen was to ^^^ fpClLQ^y,

be so carefully preserved that they Ccmdcmited . . . justiJUd. See

were to be raised in the same clothes xxi. 9, note. The word "justify "

in which they were buried. This has here its ordinary meaning of

was proved Sanhedrin, 90ft " to declare righteous."

(Weber, 353) by the analogy of a 3. Justified in My law. See xv.

grain of com which comes up from 5, note ; xxi. 9, note,

the eartli, not naked but clothed. Root of loisdom. lix. 7 ; Ecclus.

Tlio Rabbis, therefore, on the ap- i. 6, 20, ^^x awplas ; Wisdom iil.

proach of death, gave careful direc- 16.

tions as to their grave-clothes. TJieir sptendoury etc. The right-
According to the Beresfi. rab. 95 eons will undergo successive trans-
(Weber, 353), men were to be raised formations till their bodies are
with all their bodily defects, such as assimilated to their new environ-
blindness, lameness, etc., in order ment, or to use the words of the
that their identity might be estab- text, "that they may be able ... to
lished. Thereupon, in the case of receive the world that does not die."
the righteous these infirmities were l%e world that does not die. Cf.
healed. xlviii. 50 ; li. 8 ; Ixxiv. 2, for various

LI. 1. This transformation of the characteristics of the olam habba

living is mentioned in 1 Cor. xv. 51. or future world.

Aspect. I have here followed Then promised. See xiv. 13, note.

84 THE APOCALYPSE OF BARUCH

/'Over this above all will those who come then lament,

that they rejected My law, and stopped their ears that

they might not hear wisdom or receive undei*standing.

5. Wlien therefore they see those, over whom they are

now exalted, (but) who will then be exalted and glorified

more than they, they will respectively be titinsformed,

the latter into the splendour of angels, and the former

will mainly waste away in wonder at the visions and

in the beholding of the forms. 6. For they will first

ribehold and afterwards depart to be tormented. 7. But

1 those who have been saved by their works, and to

I whom the law has been now a hope, and understand-

I ing an expectation, and wisdom a confidence, to them

l», wonders wiDTappear in their time. 8. For they will

behold the world which is now invisible to them, and

they will behold the time which is now hidden from

them. 9. And again time will not oge them. 10.

For in the heights of that world shall they dwell, and

they shall be made like unto the angels, and be made

4. The wicked here include not 7. Saved by their toarkt. See ziv.

only the faithless Israelites, but also 7, note,
the Gentiles. 9. Of. verse 8, note, and the phrase

Stopped their ears that they might i^ yerse 16 : " The world which ages

fu)t hear. Zech. vii 11. The LXX. uot those." After this verse we

renders diflerently : rd Sna a&rQ¥ gijould probably read verses 18 and

i^pwav kt\. 14. Verse 12 would then form a

6. The splendour. This word fitting close and climax to 11 1-9, 18,

la^l here, and in xlix. 2 ; li. 8, might 14, 10, 11.

also be rendered by ** appearance." 10. The condition of the risen

WiU toaste away^ or will he die- righteous is very spiritually con-

solved. Cf. XXX. 4 ; 4 Ezra vii. 87. ceived. Thus they have passed from

The latter reference as well as our a world of tribulation (IL 14) and

text show that the writer here was enter a world that is everlasting

not thinking of annihilation, though (IL 8), invisible (IL 8) ; they live in

this view is found later. Cf. Weber, the high places thereof (li. 10) ; they

874, 876. are made equal to the stars (U. 10),

CHAPTER LI. 5-16 85

equal to the stars, and they shall be changed into
every form they desire, from beauty into loveliness, ^;

and from light into the splendour of glory. 11. Yoty ^
there will be spread before them the extents of Paradise, j
and there will be shown to them the beauty of the
majesty of the living creatures which are beneath the
throne, and all the armies of the angels, who [are now
held fast by My word, lest they should appear, and]
are held fast by a command, that they may stand in
their placiBS till their advent comes. 12. Moreover,
there will then be excellency in the righteous surpassing
that in the angels. 13. For the first will receive the
last, those whom they were expecting, and the last
those of whom they used to hear that they had passed
away. 14. For they have been delivered from this
world of tribulation, and laid down the burthen of
anguish. 15. For what then have men lost their life,
and for what have those who were on the earth
exchanged their soul? 16. For then they chose (not)
for themselves that time, which, beyond the reach of

and their glory is greater than that 18, 14. These two verses seem to

of the angels (x. 12). be wrongly transposed from their

Made equal to the stars. Of. 4 place after verse 9.
Ezra vii. 97, 125. 13. Cf. 4 Ezra v. 42: "Coronae

11. Living creatures which are adsirailabo judicium meum ; sicnt

beneaih the Uirone. Cf. Rev. iv. 6. non novissimorum tarditas, sic nee

Armies qf the angels who . . . are priorum velocitas " ; also Matt. xix.

hddfastj etc. These angels are prob- 30.
ably the armed host mentioned in 14. See zv. 8, note.
Ixx. 7 ; Slav. En. xvii. ; and in Test 15. Cf. Matt. xvi. 26.
Lev. 3 : h rt} rplrtfi elalv at Bwd/xtu 16. I have added a negative hi

tCjv irapefxPoXQv, ol rax^^^rti eli the first clause as the sense requires

iifUpap KfdaetoSf troirjffoi iKdlicriaiv it. In Ivi. 14 there is a similar loss

i¥ roU wveijfjuun rrji TrXdprfi Kal rod ofthe negative, as Ceriani has already

BcMap, I have bracketeil one of the observed. Which ages not, etc. (cf.

clauses in this verse as a gloss. ver. 9).

86 THE APOCALYPSE OF BARUCH

anguish, could not pass away, and they chose for them-
selves that time, whose issues are full of lamentations
and evils, and they denied the world which ages not
those who come to it, and they have rejected the time
and the glory, so that they shall not come to the
honour of which I told thee before." .

LII. And I answered and said: ''How do those
forget for whom woe is then reserved ? 2. And why
therefore again do we mourn for those who die ? or
why do we weep for those who depart to Sheol ? 3.
Let lamentations be reserved for the beginning of that
coming torment, and let tears be laid up for the advent
of the destruction of that time. 4. But even in the
face of these things I will speak. [5. And as for the
righteous, what will they do now ? 6. Bejoice ye in
the suffering which ye now suffer : for why do ye look
for the decline of your enemies? 7. Make ready
your soul for that which is reserved for you, and pre-
pare your souls for the reward which is laid up for
you."]

LIII. And when I had said these things I fell
asleep there, and I saw a vision, and lo ! a cloud was

LII. 1, 2. Considering the terrible form an appropriate sequel to zlviii.

destiny in store for the wicked after 48-50 (see note on liv. 16-18).
the resurrection, our grief should be 6. Cf. ixxviii.6. These words recall

reserved for those who shall sufifer James i. 2 : ** Count it all joy, my

its torments, and not for those who brethren, when ye fall into manifold

depart to Sheol. And yet there is temptations." The sentiment looks

a certain degree of pain and torment Christian.

in Sheol as we have seen (cf. zix. 7. Make ready . . . prepare yowr

5 ; zxxvi. 10). eovla. See xxxii. 1, note. One

6-7. These verses cannot have been half of this verse seems to be a

addressed by Baruch to God. Like gloss on the other.
zlviiL 48-60, they are part of his 8. Cf. xxxvi. 1.
address to the people. They would LIII. • LXXIV. This conttitutet

CHAPTERS LI. 16-LIII. 3 87

ascending from a very great sea, and I kept gazing
upon it, and lo ! it was full of waters white and black,
and there were many colours in those self-same waters,
and as it were the likeness of great lightning was
seen at its sunmiit. 2. And I saw that cloud pass-
ing swiftly in quick courses, and it covered all the

earth. 3. And it came to pass after these things

the third Messiah Apocalypse = A' {d) The author. A' is of extreme

embodied by the final editor in this interest, as it is the oldest writing

book. It wiU be sufficient here to in which full justice is done alike to

indicate (a) its date ; {b) its relation the claims of the Messiah and those

to the otiier constituents of the of the law in moulding the world's

book ; and to touch on {c) the ques- history. The author belongs to the

tion of its integrity ; {d) and of its Rabbinical school, and assigns to

author. certain elements of the law and

{a) Its date. It was written prior tradition (cf. Ivii., notes) the pre-

to 70 A.D. (see Ixviii. 5, note), and Mosaic origin attributed to them in

subsequent to fiO A.D. (hoc lix. 5-11, Jubilees. Ou the other hand, ho ro-

note). cognises the popular osiiiration for

{b) Relations of A^ to B\ /J*, A\ God's kingdom on earth as a legiti-

A\ It is distinct from B\ and B^ mate outcome of prophecy, and gives

m date, as these were composed sub- it complete development in his fore-

sequently to the fall of the temple, cast of history. Thus A' is the

It is distinct in character from B^ oldest literary evidence of the fusion

and B' ; for whereas in the latter of early Rabbiuism and popular

there is no expectation of the Messiah, Messianic expectation,

in A' the Messiah is the centre of LIII. In this vision a cloud is

interest. Other points of difference seen coming up from the sea and

will be dealt with in the notes. A' covering the whole earth with its

is distinct from A^. In the latter summit crowned with lightning,

the Messiah does not appear till the And soon it began to discharge

enemies of Israel are destroyed ; in black waters, and then clear, and

A', on the other hand, the Messiah again black waters, and then clear,

is the agent of their destruction. A^ and so on till this succession of

may be distinct from A' ; contrast black and bright waters had oc-

IxxL 1 with xl. 2. If xl. 1, 2 refers curred six times. And at the end

to Pompey, it was written prior to of these twelve showers there was

his death, and A^ would in that case yet another shower of black waters,

be much earlier than A^ which was blacker than had been all before.

com)>o8cd between 60 and 70 a.d. Tlieroupon the lightning on the

(c) Intc{frUy, A' is handed down summit of the cloud flashed forth

in tolerable preservation. Itv. 17, 18 and healed the earth, and twelve

is an interpolation, and possibly Ixx. streams came up from the sea and

i). The text has been badly tam- were subject to that lightning,

pered with in Ixxli. 1 and Ixxxiv. 4 1. ^ very great sea, Cf. Don.

by the final editor. vii. 2.

88 THE APOCALYPSE OF BARUCH

that that cloud began to pour upon the earth the
waters that were in it. 4. And I saw that there was
not one and the same likeness in the waters which
descended from it. 5. For in the first beginning they
were black exceedingly for a time, and afterwards
I saw that the waters became bright, but they were ,
not many, and after these things again I saw black
(waters), and after these things again bright, and again
black and again bright. 6. Now tliis was done twelve
times, but the black were always more numerous than
the bright 7. And it came to pass at the end
of the cloud, that lo ! it rained black waters, and
they were darker than had been all those waters that
were before, and fire was mingled with them, and
where those waters descended, they wrought devasta-
tion and destruction. 8. And I saw after these things
that lightning which I had seen on the summit of the
cloud, that it held it fast and made it descend to the
earth. 9. Now that lightning shone exceedingly, so
as to illimiinate the whole earth, and it healed those
regions where the last waters had descended and
wrought devastation. 10. And it took hold of the

6. For the twelvefold division of agery ia derived from Dan. vii. IS.
hi8torysee4 Ezraxiv. 11, 12: "XII It was from the last passage that
enim partibus divisum est saeculum, the Messiah was named «uy=:**the
et transierunt ejus X jam et dimi- cloud-man," or 'Vw n3 = "the8onof
dium Xmae partis, Superant autem . , , ^ n a t • ^r l l » • l
ejus duae p^t iliediVm decimae *^« «1?^^., ^ee Le^i, Neuhdyr&tsch.

partis." Cf. Hilgeufcld, Mess, Jud. ^^' "** ^^^* ^^^

104. 9. Lightning shatie , , . ao as to

7. These black waters are inter- illuminate the whole earth, Cf. Matt
preted in Ixix., Ixx. Tliey symbolise xxiv. 27 : " For as the lightning
the travail pains of the Messiah. cometh forth from the east, and is

8. The lightning on the cloud seen even unto the west, so shall be
symbolises the Messiah. The im- the coming of the Sou of man."

CHAPTERS LI 1 1. 4.LIV. 5 89

whole earth and had dominion over it. 11. And I
saw after these things, and lo ! twelve rivers were
ascending from the sea, and they began to surround
that lightning and to become subject to it. 12. And
by reason of my fear I awoke.

[Prayer op Baruch] ' '^ // \

LIV. And I besought the Mighty One, and said f
" Thou alone, Lord, knowest of aforetime the deep
things of the world, and the things which befall in
their times Thou bringest about by Thy word, and
, against the works of the inhabitants of the earth Thou
dost hasten the beginnings of the times, and the eiid
of the seasons Thou alone knowest. 2. For whom
nothing is too hard, but Thou doest everything easily
by a nod. 3. To whom the depths as the heights
are accessible, and the beginnings of the ages minister
to Thy word. 4. Who revealeth to those who fear
Him what is prepared for tliem, that He may thereby
console them. 5. Thou showest great acts to those

10. We have here symbolised the with the Peshitto of Luke i. 87, we
Messiah's reign. see that the Greek was here irap' t}

11. Do these twelve rivers sym- jirjtia. o^k ABwareT, Tliis is the
bolise the Gentile nations submit- LXX. of Gen. xviii. 14 /t^ dBvparei
ting themselves to the Messiah, or wapik rf Oc^ /^^/^o, but not of
the twelve tribes of Israel ? Jer. xxzii. 17, 27, where we find

LIV. 1. Against thetoorkst etc. . . . ,(xxxix. 17, 27 in LXX.) oH /lii dwo-

hasten the heginnings of the times, Kpvp^ dwb cod oiOiv, This is the

See XX. 1, note. rendering of the Peshitto also in

Th^ end qf the secLsmis TJwu aXone Gen. xviii. 14 and Jer. xxxiL 17,

knovoesL Of. xxi. 8. 27. From this verse in itself, there-

2. For whxnn nothing is too Ivard, fore, we cannot conclude for or

Tliis is a rendering of the phrase against the influence of the LXX.

found in Gen. xviii. 14 ; Jer. xxxii. on the writer.

17, 27. By comparing the text 6. G'rea^ octo or " wonders."

\

90 , THE APOCALYPSE OF BARUCH

/^who know not; Thou breakest up the enclosure of

those who are ignorant, and lightest up what is dark,

and revealest what is hidden to the pure, who in faith

have submitted themselves to Thee and Thy law. 6.

Thou hast shown to Thy servant this vision ; reveal

jjto me also its interpretation. 7. For I know that as

/ regards those things wherein I besought Thee, I have

j received a response, and as regards what I besought,

' Thou didst reveal to me, and didst show me with what

; voice I should praise Thee, or from what members I

; should cause praises and hallelujahs to ascend to Thee.

8. For if my members were mouths, and the hairs of

my head voices, even so I could not give Thee the

meed of praise, or laud Thee as is befitting, nor could

I recount Thy praise, nor tell the glory of Thy beauty,

f9. For what am I amongst men, or why am I

^^1 reckoned amongst those who are more excellent than

y |I, that I should have heard all those marvellous things

ifrom the Most High, and good tidings numberless

[from Him who created me? 10. Blessed be my

mother amongst those that bear, and praised among

Twomen be she that bare me. 11. For I will not

Ibe silent in praising the Mighty One, and with the

\voice of praise I will recount His marvellous deeds.

12. For who doeth like unto Thy marvellous deeds,

God, or who comprehendeth Thy deep thought of

In faith. See note on liv. were ink, and all the reeds were

21. pens, and heaven and earth were

8. In the Shir ha-Shirim rabba, rolls, and all men were scribes, yet

i. 8 we find the hyperbolic state- the law could not be written down

ments of this verse far outdone : which I have taught' "

*' R. Eliezer said : ' if all the seas 10. An interpolation ? it breaks

CHAPTER LIV. 5-15 91

life ? 13. For with Thy counsel Thou dost govern all A
the creatures which Thy right hand has created, and \
Thou hast established every fountain of light beside |
Thee, and the treasures of wisdom beneath Thy throne

hast Thou prepared. 14, And justly do they perish

who have not loved Thy law, and the torment of /
judgment will await those who have not submitted 1
themselves to Thy power. 15. For though Adam /

the connection. Cf. Luke i. 42 ; 4 ^<^^ '^al 6 Odvarot Kal d Hlp €ido-

xL 27 ; Judges y. 24. ici^t; So0ill<rercu ai>T(}, ... /cat oIk

13. Thou dost govern, Cf. verse iptrtiXaro oithevX daepeip, Cf. also
22. xvii. 6. The doctrine of predestina-

14. A deliberate rejection of the tion is absolutely maintained in
law of God is here implied as in xxxvi. 10, 12, 13, Kal AvOpuytroi wdp-
xlviiL 40, see note. res dirb iSd4>ovi Kal 4k yrfs iKrUrOri

15. 19. In xxiii. 4 the physical 'Add/j.' i^ a&rQp €Ci\6yij<r€P koX dv-
cfTccts of sin are referred to ; in {tyl/ucrev . . . dir* a&rQp KaTtipdcraTO
xlviii. 42 the spiritual clTccts. llio koX irairetpuaep koX iMiffrptrj/ep
former consisted according to B^ airroin dwb crrdaeun airrCiP. &s
(see xxiii. 4, note) in man's subjec* in/Xds Kepa/Uus h x^^f^ a(rroVf
tion to physical death. According ircurcu al bbol airrov /card r^p eiSo-
to A' (see liv. 16 ; Ivi. 6), however, Klap airrov* o0rwj ApOpanroi ip x^V^
man was already subject to physical roG Tron^aapros a^odi dToSovpot a^-
death, and the penaJty of sin con- rots Kard r^p Kplaip ai)roO. Cf. also
sisted in premature death. xxiii. 20 ; xxxix. 20, 21. These two

The main question, however, doctrines which are thus separately

which concerns us here is that of affirmed in Ecclus., are given by

predestination and free will. In Josephus as co-ordinate articles of

order to understand the position of the Pharisaic creed. Thus in Bell,

the writers of this book, it will be Jud, ii. 8, 14, he says : ^apuraioi

helpful to draw attention to the chief . . . cl/mpfUpy re Kod 0ef irpoff-

statements which appear on these dirrou<ri irdpra Kal rd pu^p irpdrrcip

subjects in Jewish non - canonical rd dUaia koX p.^ /card t6 irXeurrop

literature. In Ecclesiasticus these M rots dpOpibirois KcurOaif Porjdetp

antinomies are stated uncondition- 5^ els fKaarop Kal ttjp clpjappuiprip,

ally, not indeed in immediate con- Ant. xiii. 5, 9 : ol pJkp odp 4>apc-

trast, but in distinct passages. Thus craioi ripd Kal 06 irdpra riji elpuap-

inxv. Il,12,14,15,l7,20,wehavethe pAprfi elpoi \iyovaip ipyoPyTipd S*

freewill of man strongly affinned : i<p* iavrots ifTdpxeiPf <rvpLfiatpeip re

ftij etT-ffi 8ti did K^piop dwiffTJiP , . . Kal p.^ ylpeaOa {Ant, xviii. 1. 3)

p,^ elTyt 8ri a^6s p* iir\dvri<Tep • ov trpdaaeo'dal re elpappipy rd irdpra

ydp XP^^^*' ^X^' dpdpbs dpapruXov diioOpres, o^di rov dpOpunrelov rb

, . . airbi if; dpxfh iif<ATi(T€P dpdpio- povXbpxpop rrjs iv* aCrrois opp-rfs dtpai-

iroPf Kal d0i7/cey a^bp ip x^*pi ^**" povprat, doKrjaap r(p 0e(p KpoffiP ye-

povXlov a&roO, idp OiXyi, crvprrjpilj- pitrdai Kal rf? iKclpris pov\evrripl(fi Kal

<r6($ iprokds, . . fpapri dp0p(inr<ap tQp dpdptbrwp r<p ^eXi^opri TpoC'

92 THE APOCALYPSE OF BARUCH

first sinned and brought untimely death upon all, yet
of those who were bom from him each one of them has

X<tfpeiW fUT* dperift Ij Kaxlas. The coDcilable falness and results and

same paradoxical creed appears in applied to religions questions in the

the Pirke Abolh, ill 24 (ed. Taylor first century is to be found in St.

p. 7S) : "Everything is foreseen; Paul's teaching (see above). In

and freewiU is given. And the every other attempt to grapple with

world is judged by grace : and these problems a compromise is

everything is according to work " ; effected which results either in a

and possibly also iu the Pss. Sol. vigorous or else in a very attenuated

ix. 7 rd ipya 'ij/uj^ ip iK\oyi koI doctrine of fireewill. Of this waver-

i^ovffiq, r% i^vxv* ij/JMv too iroc^oi ing attitude among the Pharisees in

ducaioffj^yrii' xiU ddiKlop (see Byle the first century we have sufficient

and James's edition, pp. 95, 96). evidence. Thus man's freewill is

This co-ordination of fate and maintained in the Slav. En. xzz. 15 :

freewill as articles of faith was "And I gave him his will, and I

nothing more or less than an showed hiin the two ways, the light

attempt on the part of the Phari- and the darkness . . . that I should

sees to embody in their creed the know whether be has love for Me or

two O.T. doctrines of God's omni- hate " ; though in the next verse

potence and man's responsibility, it is recognised that his freewill is

That theoretically such a creed was hampered by his incorporation in

current may reasonably be concluded the body, and his ignorance of its

from the passages just cited, as well good and evil impulses. But the

as from the attestation it receives best evidence in this direction is

in Pauline teaching in Rom. ix.-xi. furuiiihed by the Apocalypse of

(see Sanday and Headlam's Romans^ Baruch and 4 Ezra. From our

pp. 847-S50). Its acceptance, too, comparative study hitherto of these

would, no doubt, be furthered by the two works (see notes on xiv. 7 ;

pressure of the rival creeds of the xxi. 9 ; xlviii. 42), we should

Sadducees and the Essenes, who expect that man's freewill and

were the champions, respectively, capacity for doing God's will, de-

of freewill and of fate (Joseph. Bdl, spite Adam's sin, would be empha-

Jud. ii. 8. 14 ; Ant xiii. 5. 9). siseil in the former, and that man's

With the disappcarauce of Saddu- helplessness and practical iuca^uiuity

cceism, however, the paradoxical for righteousness iu consequence of

character of Pharisaic belief seems his original defects or Adam's sin

to have disappeared also. Hence- would be conspicuous in the latter,

forth the Rabbinic schools teach and this we do find as a matter of

mainly man's freedom of the will fact First as to 4 Ezra. In 4 Ezra

and limit God's predestinating the bulk of mankind was predestined

action to his external lot to destruction (viiL 1-3) ; for from

The two doctrines of fate and free- *^« beginning there was in man a

will, though seen to be mutually wicked element (t.e. )r\'\ -w) called

exclusive, were, as we have already here granum seminia tnali (4

remarked, accepted theoretically as Ezra iv. 80): '*Quoniam granum

equally imperative by the Pharisees, seminis mali seminatum est in corde

The only instance where these two Adam ab initio, et quantum im-

doctrines are developed into irre- pietatis generavit usque nunc et

CHAPTER LIV. 15 93

prepared for his own soul torment to come, and again

each one of them has chosen for himself glories to come.

generabit usque cum veniat area " ; 58-60, " Nam et ipsi accipientes

through Adam's yielding to this libertatem spreveruut Altissimum et

evil element a hereditary tendency legem ejus coutempserunt. . . . Et

to sin was created and the cw dixeruut in corde suo non esse

malignnm developed (iii. 21, 22). deum, et quidem scientes sciunt

Oor enim malignum baiolans primus quoniam moriuntur. . . . Non enim

Adam transgressus et victns est, sed Altissimus voluit hominem disperdi ;

et omnes qui ex eo nati sunt. Et Sed ipsi qui creati sunt coinquina-

facta est permanens itifirmitas, et verunt nomen ejus qui fecit eos/'

lex in corde populi cum malignitate vii. 72, "Qui ergo commorantes sunt

radicis, et discessit quod bonum est, in terra hinc cruciabuntur, quoniam

et mansit malignum. We should sensum habentes iniquitatem fece-

observe that baiolans in iii. 21 runt et mandata accipientes non ser-

just cited represents 0op^<ras : for va verunt ea et legem consecuti firau-

both the Syriac and Ethiopic Ver- daverunt cam quam acceperunt." ix.

8ioiia= cum vestivit. Hence Adam 11, Fastidierunt legem meam cum

*' clothed himself" with a wicked adhuc erant habentes libertatem.

heart by yielding to the evil im- IHiniiug now to the present

pulse which was in him when Ajtocalypse, we find in all its

created. A<1nm was created with sections, even in the gloomiest, B^

two impulses : ' ' the good impulse " a view of man's present capacities

(swn IX') implied in the words and future destiny that is optimis-

diicessU quod bonum eat (iii. 22), ^ic when set side by side with 4

and "the evil impulse" already E»a- Whereas in A», accord-

referred to. This subject is further "»K ^ ^>v. 15, 19, the effects of

pursued in iii. 25, 26 : " Et deli(iue- Adam's sin are Umited to physical

runt qui habitabant civitatem. In results ; his descendants must die

omnibus facientessicut fecit Adam et prematurely. On the nature of

omnes generationes ejus, utebaiitur ^^^^ physical results in other

enim et ipsi cor malignum." As a sections see xxiii. 4, note. As to

result of Adam's transgression, the spiritual results, each man is the

evil impulse having been developed Adam of his own soul, and can

into the cor maliffnum, and having choose for himself either bliss or

thus olitained the mastery over man, torment ; he can work out his own

the writer of vii. 118 naturally salvation and even make God his

charges Adam with being the cause debtor (see xiv. 7, note). Only in

of the final perdition of mankind : ^Iviii. 42 is spiritual death traced

**0 tu quid fecisti Adam ? si enim ^ Adam.

tu peccasti, non est factum solius The view set forth in the text as

tuns casus sed et nostrum qui ex te to man's condition is exactly that

advenimus." Naturally in this face which prevails in the Talmud. In

of such a hopeless view of man's fact, Weber's summing up on this

condition no real doctrine of freewill question would serve admirably for

could be maintained. In fact, in an exposition of the text : " Der freie

4 Ezra only sufficient freewill is Wille auch in Bezug auf das Ver-

accorded to man to justify his final halten gegen Gott ist dem Menschen

condemnation. Of. 4 Ezra viii. 56, auch nach dem Fall geblieben. £s

94 THE APOCALYPSE OF BARUCH

LIV. 16- ii[16. For assuredly he who believeth will receive re-
"" ' (ward. 17. But now, as for you, ye wicked that now

are, turn ye to destruction, because ye vdll speedily be
^visited, in that from time to time ye have rejected the
i nderstan ding of the Most High. 18. For His works
Lave not taught you, nor has the skill of His creation
'^' which is at all times persuaded you.] 19. Adam is

gibt eine Erbschuld, aber keiiie menaced with the final judgment ;

Brbsiinde : der Fall Adam's hat dem then xlviil. 48-50, in which the

ganzen Geschlecht den Tod, nicht destiny of the wicked is dismissed

aber die SUndigkeit im Sinne einer and that of the righteous described ;

Nothwendigkeit zu sUndigen venir- next, lit 6-7i where a line of con-

sacht ; die Siinde ist das Ergebnis duct is prescribed to the righteous

der E^tscheidung jedes Einzelnen, on the ground of that destiny, and a

erfahrungsgemass allgemein, aber preparation of their souls for the

an sich auch nach dem Fall nicht reward laid uj) for them ; and finally,

schlechthin nothwendig " {Lehren d, liv. 16, where the faithful are assured

Talmudt p. 217). of that reward.

Only one statement in this it will be observed (1) that these

citation seems untrustworthy, i.e, yerses break the sense of the context ;

£8 gibt eine Erhtchuld. I can (2) that a direct address to the

see nothing in Weber s learned work wicked could not occur in a prayer

to justify this statement, but every- ^o God

thing to show that there was neither jg J „ ^^ ^^ ^ ^ „^ ^^

5j::^^^o"nV240'Si"^t.^n\ S'r'"^'^ ^^^1^1^ ^L' Si:

•• r A""^r 'in'^'ir'' ^^d^^om'^'S'^h'belrtS^

«nd Schuld nicht erblichjst, lunn ^^ g^y, g^ ^ j ^

dann die Strafe erblich seinl . . . ^|.„„^^ i^. T>,,a. *„ xu{„ „^^^ „^

Diese AnUnomie hat die jUdische "^^..^ impliS ^e^Tnow?

Theologie durch drei Satze a,u«u- J^^^J^^^rG^t^^fon?^^^^^

gieicneu veraucnc reflection on His works in nature.

15. Unttinely, Soo note on xxul ,,„ 4 1 r . i : i>

. mi 1 ^ 1 ~. 1 ti "^tc same argument is found in Itoni.

4. Tlie phrase roudunxl " un- . ^n rm : ^ u : 1 1

'^ •« i. 20. This argument ** is as old as

timely" is oUJa-p {If. It re- the Psalter, Job, and Isaiah (Pss.

curs in Ivi. 6 and Ixxiii. 3. xix. 1 ; xciv. 9 ; cxliii. 5 ; Isa. xlii. 5 ;

16-18. These verses are clearly xlv. 18 ; Job xii. ; xxvi. 14 ; xxxvi.

an interpolation for the same reasons 24 ; Wisdom ii. 23 ; xiii. 1, 5). It is

as xlviii. 48-50 and Hi. 5-7. These common to Greek thought as well

three passages seem to have been as Jewish (Arist. De Altinda, 6 ;

addressed by Baruch to the people, Philo, De Proem. etPoetk7" (Sanday

and to have formed part of one and and Headlam, Rom. p. 43).

the same discourse. The original 19. Bee note on verse 15. The

order appears to have been : first, real force of this verse is that a

liv. 17f 18, where the wicked are man's guilt and sin are not derived

CHAPTERS LIV. i6.LV. 2 95

therefore not the cause, save only of his own soul, but
each one of us hafi been the Adam of his own soul.
20. But do Thou, Lord, expound to me regarding
those things which Thou hast revealed to me, and
inform me regarding that which I besought Thee. 21.
For at the consummation of the world there will be
vengeance taken upon those who have done wickedness
according to their wickedness, and Thou wilt glorify the
faithful according to their faithfulness. 22. For those
who are amongst Thine own Thou rulest, and those
who sin Thou blottest out from amongst Thine own."

LV. And it came to pass when I had finished
speaking the words of this prayer, that I sat there
under a tree, that I might rest in the shade of the
branches. 2. And I wondered and was astonied,
and pondered in my thoughts regarding the multitude
of goodness which sinners who are upon the earth

from Adam, but are due to his own faith seems to mean "righteousness,"

action. The evil impulse (vi^ ix") the result of fidelity to the law (as

does not constitute guilt or sin *» ^T^- ^ar- ^^^- 21) ; for the

unless man obeys it. As the righteous are those qui /idem

Talinudists say, it was placed in thesaurim'i)enmt ; possibly also in

man to be overcome (Weber, 210). ▼• 1 ; ^i- 28 ; it means fidelity to the

21. The faUhful acc(rrding to law in vii. 34, as tncrerfw/tto* in vii.

their faith. Faith in this passage 114 = "disloyalty. In ix. 7, 8;

is contrasted with unrighteousness ^»"- 23, faith and works are com-

/w. . . # » TT bined and appear nearly synony-

(^OV. = dvoM/tt). Hence we ^^^^ ^J^ ^^^ instinctive

should take it here as equivalent either note on the various meanings of
to"righteousne8s" or "fidelity to the "faith," see Sanday and Head-
law." In liv. 16 the verb " believe " jam's Romans, pp. 31-34.
may mean "to be faithful." But faith in the Talmud is in one of
the context is doubtful. Elsewhere itg aspects regarded as a work which
in Baruch faith = " belief." Thus as the fulfilment of the law pro-
in lix. 2 thase who "believe" are duces merit. In the Beresh. rabba,
opposed to those who "deny"; in jxxiv. the merit arising from faith
xlii. 2 to those who " despise." and the merit arising from the law
This is the meaning also in liv. 6 ; are co-ordinated. See Weber, pp.
IviL 2 ; Ixxxiii. 8. In 4 Ezra vi. 6 292, 295, 298.

96 THE APOCALYPSE OF BARUCH

have rejected, and regarding the great torment which
thej have despised, though they knew that they should
be tormented because of the sin they had committed.
3. And when I was pondering on these things and
the like, lo I the angel Bamiel who presides over true
visions was sent to me, and he said unto me: 4.
" Why does thy heart trouble thee, Baruch, and why
does thy thought disturb thee ? 5. For if by the hear-
say which thou hast only heard of judgment thou art
so moved, what (wilt thou be) when thou shalt see it
manifestly with thine eyes ? 6. And if with the ex-
pectation wherewith thou dost expect the day of the
Mighty One thou art so overcome, what (wilt thou be)
when thou shalt come to its advent ? 7. And, if at
the word of the announcement of the torment of those
who have done foolishly thou art so wholly distraught,
how much more when the event will reveal marvellous
things ? 8. And if thou hast heard tidings of the good
and evil things which are then coming and art grieved,
what (wilt thou be) when thou shalt behold what the
majesty will reveal, which will convict these and cause
those to rejoice ?

LV. 2. Despised, though they iu Or. Sibyl ii. 215-217, Ramiel

knew. See xv. 6, note ; xlviii. 40, is ouo of the five angels ap})oiatud

uote. by God to bring the souls of men to

3. Ramiel. Of. Ixiii. 6 ; this angel judgment : *ApaKiiiK 'Pa/uiyX 0i)pci}X

is mentioned in the Eth. £n. xx. 7 'Zafurik 'A^ai^X re . . . d^Opunrup

(Greek) *Pe/iet^X 6 eU ruy aylutif ^vx^t-s . . . it KplaiP A^owriv irdcas.

dyyiXiap 6¥ ira^ev 6 8e6s iTl t(o¥ The function of Ramiel in the text

dinffTafUvcMf : also in 4 Ezra iv. 36, agrees to some extent with that

where the Syriac Version = "And the assigned to him in 4 Ezra,

angel Ramiel answered and said r ^ ^ ^ > ▼ «

unto them" {i.e. the righteous souls , ,?' ^!^ S*"^ .f^ '^r \ ^^T®

in the soul-treasuries) ; for - Ramiel " ^°"°^^ ^*^^ " -uj^estion here in

the Latin gives i^iermiAe/. Finally, supplying o before Ji^Ol.

CHAPTERS LV. 2.LVI. 6 97

LVI. " Nevertheless, because thou hast besought the
Most High to reveal to thee the interpretation of the
vision which thou hast seen, I have been sent to say
to thee. 2. And the Mighty One hath assuredly
made known to thee the methods of the times that
have passed, and of those that are destined to pass in
His world from the beginning of its creations even ; .^
unto its consummation, of those things which (are)
deceit and of those which (are) in truth. 3. For as /

thou didst see a great cloud which ascended from the
sea, and went and covered the earth, this is the
duration of the world ( = at<»i/) which the Mighty
One made when He took counsel to make the world.
4. And it came to pass when the word had gone
forth from His preseuce, that the duration of the ^
world had come into being in a small degree, and was
established according to the multitude of the intelli-
gence of Him who sent it. 5. And as thou didst
previously see on the summit of the cloud black
jvaters^which descended previously on the earth, this
is the transgression wherewith Adam the first man
transgressed. 6. For owing to his transgression un-
timely death came into being, and grief was named

LVI. 2. And Iht Mighty. We to the Messiah's kingdom. This

should expect That thejiigkty, kingdom is foreshadowed by the

mmn A A 1 J Av- ' AL lightning that shone on the extremity

^. A great cloud . . . thts ts the *„„„ *u />f ♦!,- «i/*„,i

*t^ f ^ At. J J rm • 1 J • or summit 01 tne cloud.

diiratum 0/ the loorld. This cloud is a ,«.. ^^s^mj.i,^^ t i,««^

!• 'J J • 1 Av-A 1. A.\. n A. 4» rVas estaoltsMa, 1 nave

divided into thirteen parts : the first ^ n a ru - t v. ^ i^ j:«-

. , 4 » li. 4 1 1 1 1 followed Ceriani here m reading

twelve parts of alternate black and • * ®

bright waters (see liii. 6, 6), and the ^^^(O instead of ^l\0,

thirteenth of the blackest waters of 6. Omng to his transgression,

aU (see liii. 7). These symbolise The text literally =" when he trans-

the thirteen periods into which the gressed."

history of the world is divided prior Untimely, See liv. 15, note.

7

98 THE APOCALYPSE OF BARUCH

and anguish was prepared, and pain was created, and
trouble perfected, and boasting began to be established,
and Sheol to demand that it should be renewed in
blood, and the begetting of children was brought
about, and the passion of parents produced, and the
greatness of humanity was humiliated, and goodness
languished. 7. What therefore can be blacker or
darker than these things ? 8. This is the b^inning
of the black waters which thou hast seen. 9. And
from these black (waters) again were black derived,
and the darkness of darkness produced. 10. For he
was a danger to his own soul : even to the angels was
he a danger. 11. For, moreover, at that time when
he was created, they enjoyed liberty. 12. And some
of them descended, and mingled with women. 13.
And then those who did so were tormented in chains.
14. But the rest of the multitude of the angels, of
which there is no number, restrained themselves. 15.
And those who dwelt on the earth perished together
(with them) through the waters of the deluga 16.
These are the black first waters.

Sheol to demand^ etc. For this %.c the angels. This liberty,

hunger of Sheol, cf. Prov. zxvii. 20 ; aovording to the ancient uiyth,

Isa. V. 14. On Sheol, see note on they abused by taking to them-

zi. 6. selves wives of the daughters of

10. He vxu a danger, etc This men (see Eth. En. vL 2, note ; Slav,

must mean that man's physical En. xviii. 4*6 ; Jubilees v. 1 • 11 ;

nature was a danger to his spiritual ; z. 1-1 8).

for it was the physical side of man 14. No number. The MS. omits

that proved a danger to the angels the negative, but wrongly, as Ceriani

who fell through lust. Man's has already observed (cf. zzi. 6 ;

physical nature was dangerous ; for liz. 11). For a still more obvious

in it resided the "evil impulse" loss of the negative see 11. 16,

(see note on liv. 15, 19). though strangely enough it has not

11 • IS. They enjoyed liberty, hitherto been remarked.

CHAPTERS LVI. 7-LVIII. i 99

LVII. "And after these (waters) thou didst see
bright waters : this is the fount of Abraham, also his
generations and advent of his son, and of his son's son,
and of those like them. 2. Because at that time the
unwritten law was named amongst them, and the
works of the commandments were then fulfilled, and
belief in the coming judgment was then generated,
and hope of the world that was to be renewed was
then built up, and the promise of the life that should
come hereafter was implanted. 3. These are the
bright waters, which thou hast seen.

LVIII. " And the black third waters which thou

LVII. 1. The first bright period earliest times down to Hillel, see

embraces human history from the op, cU, iii. 226-263 ; Weber, 255.
time of Abraham to that of the Works qf the commandments were

twelve sons of Jacob and their thenfulJUled, See preceding note,
righteous contemporaries or im- Beli^, See note on liv. 21.
m^iate successors. Hope qfthe vx>rld to be renewed.

2. Th^ unwrUtm law This gee n^ on xxxU. 6. In the earUer

statement proceeds from the same Messiah-Apocalypses in this book,

spirit which animates the entire .^ .„ ^, ^^ a« the renewal of thS

Book of Jubile€« and which seeks ^^^j^ .^ ^ take , ace at the close

to trace traditionausm and its «**u« »#—,•-«;« ir«««^«.« <vv«;«4-k^.<.

, A 1.1. XI f Ai of the Messianic Kinffaom, form these

observances to the times of the ^^j^. ^^^^ ^. » ^^ '^j ^

patriarchs. n later Judaism there ^^^.^ ^^^j^ ^ ato/oOro, (Matt xii.

were manifold attempts of this 8o\ _«„ qUm- . whereas in A« with

nature. Thus in the Avoda-sara, ^^^^J^^^ ' ' ' whereas in A wltn

86ft, according to Gen. xxxviu. 24, which we are at present dealing it

impurity was forbidden by the ", ^aid (Ixxiv. 2) to form the close

Rabbinic tribunal of Shem ; in the ^f *?« present world and the be-

Beresh, rabba, xciv., Shem aud g«"n»ng of t'»o nc^* (t.e. 6 aluv 6

Bber are said to have handed on f'^^^^'' 0^ * ^/>x*/«»'oj = K3n D>^yn).

certain traditions to Jacob ; in the If we are to take (Ixxiv. 2) literaUy,

JotnOy 28ft, Abraham is said to have then the renewal of the world is to

observed the whole Torah and the take place during the Messiah's

traditional or unwritten law. To reign. But this is unlikely. In

Abraham, Isaac, and Jacob the 4 Ezra vii. 28-30; xii. 32-34, the

three daily times of prayer are Messiah's kingdom belongs to this

traced back in the Berachotli, 26ft. world. In xiii. 32-60 to the next, if

The above statements are drawn xiii. 36 is genuine. In the older

from Herzfeld, Oeschichte Israels, literature the Messianic kingdom

p. 226. For a detailed description belongs to the next world (cf. Eth»

of the traditional law from the En. xxxviL-lxx.)

loo THE APOCALYPSE OF BARUCH

hast seen, these are the mingling of all sins, which
the nations afterwards wrought after the death of those
righteous men, and the wickedness of the land of
Egypt, wherein they did wickedly in the service
wherewith they made their sons to serve. 2. Never-
theless, these also perished at last

LIX. " And the bright fourth waters which thou
hast seen are the advent of Moses_and^Aaron and
Miriam and Joshua the son of Nun and Caleb and
of all those like them. 2. For at that time the
lamp of the eternal law shone on all those who sat in
darkness, which announced to them that believe the
promise of their reward, and to them that deny, the
torment of fire which is reserved for them. 3. But
also the heavens at that time were shaken from their
place, and those who were under the throne of the
, Mighty One were perturbed, when He was taking Moses
unto Himself 4. For He showed him many admoni-
tions together with the principles of the laws and the
consummation of time, as also to thee, and likewise
the pattern of Zion and its measures, which was to be

LVIII. 1. Tfie service where- Thai believe. See liv. 21, note.

vrith they made their sotis to eerve, TomwiU of fire, Cf. xliv. 16 ;

Exo«l. i. 14 is here closely followed : xlviii. S9 ; Ixxxv. 13. It wiU be

on3 nsy-iTM Dniay-Vs. As tlie LXX. observed that these passages suggest

has here wdvra rd l/rya &¥ KaraSov- & material fire in wliich the wicked

\oGvTo airroOt, it is clear that the *"f® *o ^ tormented after the resur-

original writer had the Hebrew text rection, i.e, after they have resumed

and not the LXX. before him. ^>»«»' bwlies.

LIX. 2. The eUrruU law, Cf. 4. The pattern of Zion and iU

zviL 6. See xv. 6, note. measures, Cf. Bxod. xxv. 40 ; zxvi.

I%e lamp , , , darkness— h Rab- 80 ; Heb. viiL 5.

binic application of Isa. ix. 2. Isa. Which was to be made, etc A

iz. 2 was a favourite passage in N.T. very slight change in the Syriao

times (cf. Matt. iv. 16 ; Luke i. 79). would give a good text : "In the

CHAPTERS LVIII. 2-LIX. 8 10 1

made in the pattern of the sanctuary of the present
time. 6. But then also He showed to him the /
measures of the fire, also the depths of the abyss, and '^y
the weight of the winds, and the number of the drops ' 'A \
of rain. 6. And the suppression of anger, and the
multitude of long-suffering, and the truth of judgment.
7. And the root of wisdom, and the riches of under- 1
standing, and the fount of knowledge. 8. And the. /
height of the air, and the greatness of Paradise, and /

pattern of ivhich the sanctuary evidence the writings of Enoch en-

of the present time was to be joyed a singular inflnence on early

made." Christianity. This aggressive atti-

5-11. It is of importance to tude of Judaism could hardly have

observe, with a view to determining originated before the open rupture

the date of A', that in these verses of Christianity with the Synagc^e

we have a transference of Enoch's and the Pauline controversy. Hence

functions to Moses, and that the this writing was not earlier than

revelations hitherto attributed to a.d. 50. From Ixviii. 5 it is clear

Enoch are here for the first time thatjt is prior to A.D. 70. Therefore

assigned to Moses. It is noteworthy the limits of its composition are

that another of Enoch's chief fnnc- a.d. 50-70.

tions is ascribed to Ezra In 4 Ezra 5. The depths qf the abyss, A

xiv. 50. Til is opposition to Enoch frequent subject in both books of

is unswervingly pursued in the Enoch : Eth. En. xviii. 11 ; zzL

Talmud. Thus, whereas in pre- 7-10, etc. ; Slav. En. xxviii. 8.

Christian Judaism, Enoch, and TJie weight qf the winds. The

Enoch only, is described as the scribe weighing of the winds is described

of the deeds of men (Jub. iv. 23 ; in the Slav. En. xl. 11 ; cf. also

X. 17; Slav. En. xl. 13; lui. 2; Eth. xli. 4.

Ixiv. 5), this office is assigned to The nwmber qf the drops qf rain,

various Jewish heroes in later Slav. En. xlvii. 5 ; Ecclus. L 2.

Judaism. Thus according to Ruth 7. Root qf wisdom,. See li. 3,

rabbcby 33a, it is Elijah ; according to note.

Esther rahba, 86c^ it is the angels ; Riches qf understanding, Ixi. 4.

according to Jalkut Shim,, Beresh, The fount qf knotoledge. Bar.

141,it was formerly the prophets, but iii. 12; 4 Ezra xiv. 47.

now it is only Elijah and the Messiah 8. The height of the avr, Slav.

(Weber, 272). We have already drawn En. xl. 12: "I have written down

attention to this phenomenon in the the height from the earth to the

note on xiiL 3, and have there seventh heaven."

pointed out that this hostility to The greatness of Paradise, The

Enoch is the outcome of Jewish measures of Paradise are taken by

hostility to Christianity as a whole ; the angels for Enoch. Cf^ Eth. En.

for as we know from manifold Ixi. 1-4 ; Ixx. 3, 4.

. ' )

' ' ' ■ . ' "■ ' I ■ , ! ■ ►/

^' / , ,, • • • •*./■. ' • f ( 'f

I02 THE APOCALYPSE OF BARUCH

the consummation of the ages, and the beginning of
the day of judgment. 9. And the number of the
ofiTerings, and the earths which have not yet come.
10. And the mouth of Qehenna, and the station of
vengeance, and the place of faith, and the region of
hope. 11. And the likeness of future torment, and
the multitude of innumerable angels, and the powers
of the flames, and the splendour of the lightnings, and
the voice of the thunders, and the orders of the chie&
of the angels, and the treasuries of light, and the
changes of the times, and the investigations of the
law. 12. These are the bright fourth waters which
thou hast seen.

LX. " And the black fifth waters which thou hast

The consummation of the agea. The mtUtitude qf innumerable

This subject is discussed in every angels. See Ivi. 14, note. Of early

section of the Enochic litera- Jewish literature, it is only in Enoch

ture. that the augels are described at

The beginning qf the day o/judg- length.

ment. This date is fixed according The splendour qf the lightnings^

to a definite reckoning in the Slav, and the voice qf the thunders, Eth.

En. zzzii. 2-xzziii. 2 ; Ixv. 7-10 ; En. zlL 8 ; xliii. 1, 2 ; xliv. ; Uz. ;

according to certain indefinite mea- Ix. 18-15 ; Slav. En. xl. 0.

sures in Eth. En. lzzxiii.-xo. ; zci.- The orders of the chi^s qf the

civ. angels, I have here read the plural

10. The mouth qf Gehenna. Eth. I^y instead of the singular
En. zxvii. 2, 8 ; liv. ; Ixii. 12 ; xc. J

20 27. 1^*^ ' • Ceriani renders the text :

The station qf vengeance. Many " ordines principatns angelorum."

places of vengeance are described The Jews believed in ten orders

in the two books of Enoch : Eth. of angels, the Christians in nine.

En. xviii. 12-16 ; xix. ; xxi. ; xxiL These orders are mentioned and in

10-18 ; liv. 1-6 ; xc. 24-27 ; Slav, part enumerated in the Slav. En.

En. X. ; xl. 12. xx. 1, 8 (see note) ; cf. also Eth.

The place of faithf and the region Ixi. 10 ; Ixzi. 7-9.

qf hope. These seem to be the places The treasuries qf light. This ex-

of intermediate bliss. Cf. Eth. En. pression is unexampled.

xxiL 6*0. The changes qf the times, i,e, the

11. ITie likeness qf future tor- seasons. Slav. En. xiii. 5 ; xl. 6 ;
ment, Slav. xl. 12. Eth. En. Ixxxii. 11-20.

CHAPTERS LIX. 9.LXI. 8 103

seen raining are the works which the Amorites
wrought, and the spells of their, incantations which
they wrought, and the wickedness of their mysteries,
and the L^ling of their pollution. 2. But even
Israel was then polluted hj sins in the days of the
judges, though they saw many signs which were from
Him who made them.

LXL "And the bright sixth waters which thou
didst see, this is the time in which David and Solomon
were born. 2. And there was at that time the build-
ing of Zion, and the dedication of the sanctuary, and
the shedding of much blood of the nations that sinned
then, and many ofiTerings which were offered then in
the dedication of the sanctuary. 3. And peace and
tranquillity existed at that time. 4. And wisdom\
was heard in the assembly, and the riches of under-
standing were magnified in the congregations. 6. '
And the holy festivals were fulfilled in goodness and
in much joy. 6. And the judgment of the rulers was
then seen to be without guile, and the righteousness of
the precepts of the Mighty One was accomplished with
truth. 7. And because the land was then beloved at
that time, and because its inhabitants sinned not, it
was glorified beyond all lands, and the city Zion ruled
then over all lands and regions. 8. These are the
bright waters which thou hast seen.

LX. 1. Mingling qf their poUu- Cerianl in correcting lu>> ( = "of
turn, Cf. Pss. Sol. ii. 14, iv ipvppu} i.. , '*

dwa/d^em. judgment ') into pU^>.

LXI. 4. Riches qf underttanding,
2, Of the jvdges. I here foUow liz. 7.

I04 THE APOCALYPSE OF BARUCH

LXII. " And the black seventh waters which thou
hast seen, this is the perversion (brought about) by
the counsel of Jeroboam, who took counsel to make
two calves of gold. 2. And all the iniquities which
the kings who were after him iniquitously wrought.
3. And the curse of Jezebel and the worship of idols
which Israel practised at that time. 4. And the
withholding of rain, and the famines which occurred
until women eat the fruit of their wombs. 5. And
the time of their captivity which came upon the nine
tribes and a half, because they were in many sins. 6.
And Salmanasar king of Assyria came and led them
away captive. 7. But regarding the Gentiles it were
tedious to tell how they always wrought impiety and
wickedness, and never wrought righteousness. 8.
These are the black seventh waters which thou hast
seen.

LXIII. '' And the bright eighth waters which thou
hast seen, this is the rectitude and uprightness of
Hezekiah king of Judah and his benignity which
came upon him. 2. For when Sennacherib was
stirred up in order that he might perish, and his
wrath troubled him in order that he might thereby

LXII. 4. Of. 2 Kings vL 28, 20. LXHI. 1. Hia benignUy. So

6. The captivity of the nine and ailonlo. But the Ma origin-
a half tribes 721 b.o. Bee Ixxviii., ^^ ,

note. cJly read (7iZ0Tl«(^O = '* bounty,

6. Le. Shalmaneser, 2 Kings xvii. kindness." Both readings seem
3. 6. Cf. 4 Ezra xlU. 40. ''^ong.

f ur;../v.,^i;/ ^'^j.^.^.^... mu^ 2. This verse is translated as it

7. Wrought righteousness. The ^^^^ .^ ^^^ g^^^^ ^^ ^^.^^.^

text is QiSMl I = " have been justi- « for •• the word " multitude " could
fied." For the grounds for the be made the subject of the word
above restoration, see xxi. 9, note. " perish."

CHAPTERS LXII. i-LXIII. 7 105

perish, for the multitude also of the nations which
were with him. 3. When, moreover, Hezekiah the
king heard those things which the king of Assyria
was devising, (t.e.) to come and seize him and destroy
his people, the two and a half tribes which remained :
nay, more he wished to overthrow Zion also : then
Hezekiah trusted in his works, and had hope in his
righteousness, and spake with the Mighty One and
said : 4. * Behold, for lo ! Sennacherib is prepared
to destroy us, and he will be boastful and upUfted
when he has destroyed Zion.* 5. And the Mightj?^
One heard him, for Hezekiah was wise, and He had
respect unto his prayer, because he was righteous. 6.
And thereupon the Mighty One commanded Bamiel
His angel who speaks with thee. 7. And I went
forth and destroyed their multitude, the number of
whose chiefs only was a hundred and eighty -five

8. Hezekiah trusted in his loorks, 111 OTi3 = ^To/i;(r6i' yiip *E^eic<af rd

See xiv. 7, note. Observe the play Apcffrov Kvplifi, Kal ivUrxyiTCP iw

on Hezekiah 's name in these words f^^^i^ Aav€l5.

when retranslated into Hebrew, 4. x^, Sennacherib is prepared

hy pmnn .Tptn. There appears to ^ destroy us. There was a play

have been one also in Ecclus. xlviii. here on the name Sennacherib in

22, irrtdriaey ykp 'E$eWas . . . Kal the Hebrew, annnV n*ny anmo ni:n

ivUrxwrtv, This conjecture as to ^jj^^^

the probable text in Ecclus. was k*t o-y loi: jrii^joi.-

made in March. It is now (June „ ^- l'^Syrel2b,aniJalhaShtm.,

20) conftrmed by Dr. Neubiucr's '^''*f !?\" nJ"''^''\,.* ""'S

discovery last Uk in the Bodley ^..^^rlhpfr „^ n?^f^t TSL^

of the Hebrew text of Ecclus. xl.-l. «'."'" "^ ^^'^o^roZ

To his kindness and that of Mr. of othe™ (Weber, 284, 286).

Cowlav I owe the followinir naa- '• ^° ^ "^"^ "*• '^ ' ^^ """•
oowley I owe the tollowing pas- gg 186,000 is the complete nnm-

sages where this play on the name u » iu i • i o nu i:

_ • ■ » I I '•' IT ber of the slain. In 2 Chron. zxxu.

occurs twice :-^clus. xlviii. 17, gj, only the slaughter of the chiefs

n'p pm i.Tp.n<= B{«tef "X^fK-"' j, ' „e,.Uoned. From these two

riiv ri^v airoO, and xWiii. 22, accounts the writer has worked up

pinn(i) awn nn i.Tp(in< nrp o) the present.

io6 THE APOCALYPSE OF BARUCH

thousand, and each one of them had an equal number
(at his command). 8. And at that time I burned
their bodies within, but their raiment and arms
I preserved outwardly, in order that the still more
wonderful deeds of the Mighty One might appear,
and that thereby His name might be spoken of
throughout the whole earth. 9. Moreover, Zion was
saved and Jerusalem delivered : Israel also was
freed from tribulation. 10. And all those who
were in the holy land rejoiced, and the name of
the Mighty One was glorified so that it was spoken
of. 11. These are the bright waters which thou
hast seen.

LXIY. " And the black ninth waters which thou
hast seen, this is all the wickedness which was in
the days of Manasseh the son of Hezekiah. 2. For
he wrought much impiety, and he slew the righteous,
and he wrested judgment, and he shed the blood of
the innocent, and wedded women he violently polluted,
and he overturned the altars, and destroyed their
offerings, and drave forth the priests lest they should
minister in the sanctuary. 3. And he made an
image with five faces : four of them looked to the

LXrV. 8. He made an image ^oA = "and he set the four-
wUh Jive faces : four qf, ete Thi^ ^

XMUu 7. !»Dn WnK Dbn-"he .^^^^ ^^.^^ ^^^ ^^^ ^^^^ ^^^

•et the graven image of the idol." faces." But the fonn of the tradi-

The LXX. implies the Hebrew just tion nearest to the text is found in

given. The Syriac, however, ex- the Talmud, &nA. 1036 : "At first

hibits an early gloss which pre- he made for it (the idol) one face

pares the way for our text Thus it and in the end he made for it four

gives ^\:3i]> l^^/^^^N. oi^UDO f<tces, that the Shechinah might see

and be provoked."

CHAPTERS LXIII. 8-LXIV. 8. 107

four winds, and the fifth on the summit of the image
as an adversary of the zeal of the Mighty One. 4.
And then wrath went forth from the presence of the
Mighty One to the intent that Zion should be rooted
out, as also it befell in your days. 5. But also against
the two tribes and a half went forth a decree that
they should also be led away captive, as thou hast
now seen. 6. And to such a d^ree did the impiety
of Manasseh increase, that it removed the praise of
the Most High from the sanctuary. 7. On this
account Manasseh was at that time named 'the
impious,' and finally his abode was in the fire. 8.
For though his prayer was heard with the Most High,
finally, when he was cast into the brazen horse and the
brazen horse was melted, it served as a sign unto him

6. Removed the praise qf the Most and kindled fire all around him. . . .
High from the sanctuary. This And ho turned and prayed before
may be explained by the statement the Lord his God. . . . And He
in Sanh, I03b, that Manasseh shook the world with His word, and
erased the divine name and over- the mule burst asunder and he went
tamed the altar. forth therefrom." Traces of this

7. This verse runs counter to 2 tradition are also found in the Apos-
Chron. xxxiii. 11-19, where it is tolic (institutions ii. 22 : koX iT-
clearly implied that Manasseh was T^Kovtre Trjs 4*<^pris a&roO Ki&pios . . .
really forgiven on his repentance. Kal iyipcro irepl aih-bp if>\6^ Tvpbs
This writer declares, on the other koI irdKiiaav ndwra rd T€pi oArbw
hand, that Manasseh's experience atSrffM. Also in Anastasius on Ps.
in the brazen horse was only a fore- vi. (Canisius, Thesaur, Monum, iii.
taste of his future sufTerings in hell. 112) ffxurl o2 Apxatoi tQw Iffropio-

In thejire. See xliv. 15, note. ypdffxap, 6x1 AirepexOels Mapaffarjt

8. His prayer, 2 Chron. xxxiii. KareKXeUrBtf ets j^dfStov x"'^'^^^'' ^^^
19 ; The Prayer qf Manasseh in the paat\4<as tlepaQp xat tfffa &p iw
Apocrypha. Toio&r(fi j^<aSl(fi Tpoari^^aTO fierh,

Oast into the hraxen horse and haKfiOtop, In Suidas (see MavacrcrQs):

the brazen horse ^oas melted. This alxfJ^Xurros dirifixBrf xal is rb x^^'

tradition appears in the Targum of koOp AyaKfta xaBelpx^V . • . i^dfiii

Chronicles after 2 Chron. xxxiii. 11 : rod Kvplov , , , koX rb flip d7aX/ui

" And the Chaldeans made a copper Belq. Swdfiei Sieppdyrf.
mule and pierced it all over with Served as a sign. See note on

little holes, and shut him up therein ver. 7.

io8 THE APOCALYPSE OF BARUCH

at the tima 9. For he did not live perfectly, for he
was not worthy — but that thenceforward he might
know by whom finally he should be tormented. 10.
For he who is able to benefit is also able to torment

LXY. "Thus, moreover, did Manasseh act impiously,
and thought that in his time the Mighty One would
not inquire into these things. 2. These are the black
ninth waters which thou hast seen.

LXVL ''And the bright tenth waters which thou
hast seen: this is the purity of the generations of
Josiah king of Judah, who was the only one at that
time who submitted himself to the Mighty One with
all his heart and with all his souL 2. And he
cleansed the land from idols, and hallowed all the
vessels which had been polluted, and restored the
offerings to the altar, and raised the horn of the holy,
and exalted the righteous, and glorified all that were
wise in understanding, and brought back the priests
to their ministry, and destroyed and removed the
magicians and enchanters and fortune-tellers from the
land. 3. And not only did he slay the impious that
were living, but they also took from the sepulchres

9. Text is corrupt. ' If Thou save me not, what doth it

LXVI. 1. The writer thus appears profit me that I have called on

to have believed that though Man- Thee, more than the other gods t ' "]

assoh prayed, yet he did not really (quoted by Ball in his Comm. on

repent. This view is found in Sanh, The Prayer qf Manastes), In

101: "Our Rabbis have taught: Sank, z. three kings are said to

there are three who came wUh have no part in the future life,

ctmning (before God): they are i.e. Jeroboam, Ahab, and Man-

Cain, £sau, and Manasseh. . . . asseh. Yet in the IMnrim ratba,

Manasseh at first called upon many ii., salvation is ultimately said to

gods, and at last upon the God of be in store for Manasseh (Weber,

hU fathers" [Rashi: "He said: 828).

CHAPTERS LXIV. 9-LXVII. 2 109

the bones of the dead and burned them with fire.
4. [And the festivals and the sabbaths he established
in their sanctity], and their polluted ones he burnt
in the fire, and the lying prophets which deceived the
people, these also he burnt in the fire, and the people
who listened to them when they were living, he cast
them into the brook Cedron, and heaped stones upon
them. 6. And he was zealous with the zeal of the
Mighty One with all his soul, and he alone was firm
in the law at that time, so that he left none that was
uncircumcised, or that wrought impiety in all the
land, all the days of his life. 6. This, moreover, is
he that shall receive an eternal reward, and he shall
be glorified with the Mighty One beyond many at a
later time. 7. For on his account and on account of
those who are like him were the inestimable glories,
of which thou wast told before, created and prepared.
8. These are the bright waters which thou hast seen.

LXVIL "And the black eleventh waters which
thou hast seen : tliis is the calamity which is now
befalling Zion. 2. Dost thou think that there is
no anguish to the angels in the presence of the
Mighty One, that Zion was so delivered up, and
that lo I the Gentiles boast in their hearts, and
assemble before their idols and say: 'She is trodden

4. The words which I have 7. See note on xiv. 18.

bracketed are either interpolated LXVII. 2. Boast, Cf. v. 1 ; vii.

or misplaced. It would perhaps 1 ; Izxx. 3. Assemble, The text

be best to read them after "to Iaj.5 =" crowds " is corrupt I
their ministry" in verse 2. In

that case for "festival" we should ^^^ emended it into OaX^ =

read "festivals." "assemble."

no THE APOCALYPSE OF BARUCH

down who ofttimes trod down, and she has been

^reduced to servitude who reduced (others) ? ' 3. Dost

1 thou think that in these things the Most High rejoices,

\ or that His name is glorified ? 4. But how will it

j serve towards His righteous judgment? 5. Yet after

1 these things shall those that are dispersed among the

Gentiles be taken hold of by tribulation, and in shame

shall they dwell in every place. 6. Because so far

as Zion is delivered up and Jerusalem laid waste, and

idols prosper in the cities of the Gentiles, and the

vapour of the smoke of the incense of righteousness

which is by the law is extinguished in Zion and in

the region of Zion, lo! in every place there is the

smoke of impiety. 7. But the king of Babylon will

arise who has now destroyed Zion, and he will boast

over the people, and he will speak great things in his

heart in the presence of the Most High. 8. But

5. " The dispersed " here seem to writer of A' represents the angel

be the nine and a half tribes. Raiuiel as admitting that the Gen-

6-7. With the destruction of Jem- tiles are boasting before their idols
salem, godlessness is triumphant of their destruction of Zion (Ixvii.
everywhere. In all the references 2), and that the king of Babylon
in A' to this destruction of Jeru- makes the same vaunt (Izvii 7), we
salem, i.e. in Ixiv. 4 ; IxviL 2, 6, 7f can with tolerable certainty con-
there is no trace of consciousness in elude that the ideas in B\ ».e. in t.
the mind of the writer that there 1 ; vL 4-vii. 1 ; Ixxx. 1-3, were
was any divine interposition to save either unknown to him or else un-
the sacred vessels of the temple and acknowledged. These ideas seem
to destroy Zion by the agency of foreign to B' also. This writer
angels after the manner described in would have sympathised with the
B', i.e. in vi. 4-10 ; Ixxx. 1-8. If, remonstrance in 4 Ezra v. 80 :
further, we remark that the declared " Et si odieus odisti populum tuum,
object of this interposition was to tuis manibus debet oastigari." In
prevent the enemies of Zion boasting the Assumpt. Mosis (iii. 2) the
before their idols that they had laid capture of the sacred vessels by
it waste and burnt the temple (viL Nebuchadnezzar is acknowledged.
1 ; cf. V. 1 ; Ixxx. 8), and if at the Righteousjuss tohich iaby the law,
same time we observe that the See xv. 5, note.

CHAPTERS LXVII. 3-LXIX. 2 in

he also shall fiEkll at last. 9. These are the black
waters.

LXVIII. " And the bright twelfth waters which
thou hast seen : this is the word. 2. For after these
things a time will come when thy people shall fall
into distress, so that they shall all run the risk of
perishing together. 3. Nevertheless, they will be
saved, and their enemies will fall in their presence.
.4. And they will have in (due) time much joy. 5.
And at that time after a little interval Zion will again
be builded, and its offerings will again be restored, and
the priests wiU return to their ministry, and again the
Gentiles will come to glorify it. 6. Nevertheless, not
fully as in the beginning. 7. But it will come to pass
after these things that there will be the fall of many
nations. 8. These are the bright waters which thou
hast seen.

LXIX. ** For the last waters which thou hast seen
which were darker than all that were before them,
those which were after the twelfth number, which
were collected together, belong to the whole world.
2. For the Most High made division from the begin-
ning, because He alone knows what will befall. 3.

LXVIII. 2, 3. The danger the see Mai. i-ii. ; Eth. En. Ixxxiz. 78,

Jews encountered according to the 74 ; Assumpt. Mos. iv. 8. This

book of Esther, and their subsequent temple, therefore, was standing

triumph over their enemies. We when chapters UiL-lzziy. were

have here the second earliest written.

allusion to this 0. T. book. The lxix. 1. Last. I have here

earUeat is in 2 Mace. XV. 36. adopted Ceriani's suggestion and

(536.615V'^'''^'^ ""^ *^' *'°'^^' "^ ^^' ^*^ ^' ^^^^ =
6. On the lower estimation in * other. *

which the second temple was held ITie last vxUerSt etc. See liiL 7.

112 THE APOCALYPSE OF BARUCH

For as to the enormities of the impieties which should
be vnrought before Him, He foresaw six kinds of them.
4. And of the good works of the righteous which
should be accomplished before Him, He foresaw six
kinds of them, beyond those which He should work at
the consummation of the age. 5. On this account
there were not black waters with black, nor bright
with bright ; for it is the consummation.

LXX. ''Hear therefore the interpretation of the
last black waters which are to come [after the black] :
this is the word. 2. Behold ! the days come, and it
will be when the time of the age has ripened, and the
harvest of its evil and good seeds has come, that the
Mighty One will bring upon the earth and its inhabi-
tants and upon its rulers perturbation of spirit and
stupor of heart 3. And they will hate one another,
and provoke one another to fight, and the mean will
rule over the honourable, and those of low degree will
be extolled above the famous. 4. And the many will
be delivered into the hands of the few, and those who
are nothing will rule over the strong, and the poor
will have abundance beyond the rich, and the impious

8, 4. This division of the periods of polated. They misrepresent the

the world into six good and six evil scheme of the writer ; for the '* last

recalls Ecclus. xliL 24 Tdvra 5«r<rd iif black waters " come after the bright

KarhfavTi toO h(n (cf. also zxxiii. 15). twelfth waters in IzviiL

4. Foresaw, So Ceriani rightly 2. Its inhabitatUt, Seezzv.2,note.

emends from " foresees " — merely a Stupor qf heart, Cf. xxv. 2.

change of pointing. 8-10. With this notable descrip-

Beyond those which^ etc These tion of the last woes, cf. xxy. 2-4 ;

woes — the travail pains of the xxviL ; xlviii. 81-89; 4 Ezra ▼. 1-

Messiah— are developed at length 12 ; vi. 20-24 ; iz. 1-9 ; ziiL 29-81

in Ixx.-lxxiL (see liii. 7 ; Ixiz. 1). (see zxvii. 1, note.

LXX. 1. I have bracketed the 8. Cf. zlvUi. 87; Jubilees zziil

words ** after the black" as inter- 19 : 4 Ezra vi. 24.

CHAPTERS LXIX. 4-LXX. 9 113

will exalt themselves above the heroic. 5. And the
Ivise will be silent, and the foolish will speak, neither
will the thought of men be then confirmed, nor the
counsel of the mighty, nor will the • hope of those
who hope bo confirmed. 6. Moreover, it will be
when those things which were predicted have come to
pass, that confusion will fall upon all men, and some
of them will fall in battle, and some of them will
perish in anguish, and some of them will be destroyed
by their own. 7. Then the Most High will reveal to
those peoples whom He has prepared before, and they
will come and make war with the leaders that shall
then be left 8. And it will come to pass that who-
soever gets safe out of the war will die in the earth-
quake, and whosoever gets safe out of the earthquake
will be burned by the fire, and whosoever gets safe
out of the fire will be destroyed by famine. [9. And
it will come to pass that whosoever of the victors and

5. Gf. xlviii.83, 36 ; 4 Ezra v. 9-11. stroyed " is clear from the fact that

The viiffhty. TI10 text which these two verbs are ofteu confused

here reads L i\.b;^A. = "the Mighty »" Hebrew, combined with the further

r^^ »» {. .»,.»„» w« ,«i,of *«»,i fi.« ^^^ *^** ^'?3*= ** wiU be destroyed "
One, 18 wrong. We must read the » •

1 1 J . n ^ ui.v. • 1.1. »» gives the exact sense we require,

plural |j^i^^=«the mighty. y Whcm He has prepared W^'<^'

In Ixxiv. 1 we must change the plural Are these the hosts of Gog and

into the singular. Magog? if text in verse 9 is

Tht hope qf those who hope, etc. genuine.
Cf. 4 Ezra v. 12. g /,^ ^ earthquake. Cf. xxviL

uc ^A ^^^tr^oi' ^^' .^^' .^'e;''";n? ' 7 ; 4 Bzra ix. 3.

Matt. X. 35, 36 ; Luke xii. 53. The Thejire, Cf. xxvii. 10 ; 4 Ezra, v. 8.

Syriac text = will be hindered is ,^,.^ ^ destroyed. I have here

corrupt; for the context requires a foUowed Ceriani's emendation of

strong expression. The corruption .. , .,, ,, „ , ^

is traceable to the Hebrew. Thus u-iCDOJ = "he will add. into

* * will be hindered ' ' = K(a\v$i^ovrai, ,^ QflW,

which would be the usual LXX. j.^^^^ ^^ „^ g

rendering of ,mV3;. That imVt is a g j ,^^^^ ^.^j^ 3^^^ j^^^^.

corruption of ^hy = *' will be de- bracketed this verse as an inter-

8

114 THE APOCALYPSE OF BARUCH

the vanquished gets safe out of and escapes all these
things aforesaid will be delivered into the hands of
My servant Messiah.] 10. For all the earth will
devour its inhabitants.

LXXI. "And the holy land will have mercy on
its own, and it will protect its inhabiters at that time.
2. This is the vision which thou hast seen, and this is
the interpretation. 3. For I have come to tell thee
these things, because thy prayer has been heaixl with
the Most High.

LXXII. " Hear now also r^arding the bright light-
ning which is to come at the consummation after these
black (waters) : this is the word. 2. After the signs
have come, of which thou wast told before, when the

polation. The appearance of the te^t I^OU ]-^ = "the bright
Messiah is premature. His advent ^_t^_J» ,. ^j , remembered

to^ilnation of the OentUes is here fUTif .•" W'-r**^"-*^' ^K
Implied, but only their partial de- ,*",Y^°8*T'' '11"°^°?'«1 »°:J
stiicHon in Ixrii. 4-6. Finally, ^,?!^'^*/^!,«^'L »"'^. "'•'f »''?' '*

since the MewUh is the defender if <'"•• J;iJ>\. ^J 'f^* "1.1^^

the righteous, IxxL 1 is rather in- -y-nbo'ised the Mesaah. But m

appropriate. But Ixii. 1 is fltUng the interpretation of the dose of the

If the Messiah has not vet come. *'*"'°' ""■ lw'»'n"'8 •* "»* «*»"

LXXI. See notes on ixii. 2. f"*""""*? recording to *«?"»<>»*

Observe that whereas God protecU **"*• ''"* "" V P'"^ '^"«S* *?*?"
the inhabiUnU of Palestine in xxix. ^^..fMen oi; ttough in the vision

2, and the Mcssloh protects then, in "' •'"• "T "f\ T*,.""" T' »°»«

xi. 2. it is the land Uiat protects "'j!' «>!"«"'Pl»'«f. «'n)«'gl'o«t the

them I ere entire mtorpretatiou up to tlie

2. TlioHi words which should not P^^-t '*«lf r. The scheme of the

*ni «i ». 1 ^r 41 It « * wntcr of A"* was as wo have soon

occur till the end of the iutorprotii- , . , ^ i n i i

B«)undr« w^ d™Z bright waUr. respecUvely. foUowed

3 Gf liv 1 ' hy a period of woes — the blackest

LXxil. 1. he h-ight lightning = T^"^ '• *°^, l^^^' ^"J^'^'
I ) -y "v y kmgdom which was prefigured by

I^^OU VO'fS. So I have emended the lightning. The same emenda-
by means of liii. 8 the impossible tion must be made in Ixxiv. 4.

CHAPTERS LXX. lo-LXXIII. 2 115

nations become turbulent, and the time of My Messiah
is come, He will both summon all the nations, and
some of them He will spare, and some of them He
will slay. 3. These things therefore will come upon
the nations which are to be spared by Him. 4. Every
nation which knows not Israel, and has not trodden
down the seed of Jacob, shall indeed be spared. 5.
And this because some out of every nation will be
subjected to thy people. 6. But all those who have
ruled over you, or have known you, shall be given up
to the sword.

LXXIII. " And it will come to pass, when He has
brought low everything that is in the world, and has
sat down in peace for the age on the throne of His
kingdom, that joy will then be revealed, and rest
appear. 2. And then healing will descend in dew,
and disease will withdraw, and anxiety and anguish

Throughout Ixxii. 1 the plurals are slays the enemies of Israel with His

changed into the singular to agree own hand. This view appears in

with the singular snhject. the Targum of Jon. on Isa. x. 27»

4-6. Tlic Messiah was to extend and of the pseudo-Jon. on Qen,

His dominion over the Gentiles xlix. 11. In Eth. En. Ixii. 2 ; Pss.

(Ps. Ixxii. 11, 17 ; Isa. xiv. 2 ; Sol. xvii. 27 ; 4 Ezra xiii. 38 ; as

Ixvi. 12, 19-21 ; Zech. xiv. ; Eth. in Isa. xi. 4, He destroys them by

En. xc. 30 ; Ps!^. Sol. xvii. 32 xal the word of His mouth. But in the

f^6( \aodi iOvQp dovXeiew at>r^). Eth. En. xc. 37 ; Ap. Bar. xxix. 2 ;

But in the first century B.c. to 4 Ezra vii. 28, the conception of the

which the Pss. Sol. Iwlong, a harsher Messiah is weak ; he does not ap-

view of the destiny of the Gentiles pear till evil has run its course ; he

began to prevail. In Eth. En. has no active rdle; he reigns but

xxxvii.-lxx. and Assunipt. Mos. x. does not rule,

it seems to be that of annihilation ; LXXIII. 1. Of. 1 Cor. xv. 24, 25.

it is undoubtedly so in 4 Ezra xiii. J01/ will be revecUed, The text

37, 38, 49, and all but universally in reads " will be revealed in joy," but

later Judaism ; cf. Weber, 364-369, this destroys the parallelism witli

376. A middle line is pursued in " rest will appear." I have omitted

the text. the preposition before "joy."

Tlie Messiah here, as in xxxix. 7- 2. Healing will descend in deio,

xl. ; 4 Ezra xii. 32, is a warrior who Cf. xxix. 7.

I

ii6 THE APOCALYPSE OF BARUCH

and lamentation will pass from amongst men^ and
gladness will proceed through the whole earth. 3.
And no one shall again die untimely^ nor shall any
adversity suddenly befalL 4. And judgments, and
revilings, and contentions, and revenges, and blood,
and passions, and envy, and hatred, and whatsoever
things are like these shall go into condemnation when
they are removed. 5. For it is these very things
which have filled this world with evils, and on account
of these the life of man has been greatly troubled. 6.
And wild beasts will come from the forest and minister
unto men, and asps and dragons will come forth from
their holes to submit themselves to a little child. 7.
And women will no longer then have pain when they
bear, nor will they suffer torment when they yield the
fruit of the womb.

LXXIV. " And it will come to pass in those days
that the reapers will not grow weary, nor those that build
be toilworn ; for the works will of themselves speedily
advance with those who do them in much tranquillity.
2. For that time is the consummation of that which is
corruptible, and the beginning of that which is not cor-
ruptible. 3. Therefore those things which were pre-
dicted will belong to it : therefore it is far away from
evils, and near to those things which die not. 4. This
is the bright lightning which came after the last dark
waters."

3. Untimely. See liv. 16. LXXIV. 2. Cf. xl. 2.

4. Cr. Or. Sibyl, iii. 376-380, 4. This ia ikt bright lightning,
751-755. Emeuded from ** those are the last

6. Cf. Isa. xi. 6-9 ; Ixv. 25 ; Or. bright waters." See Ixxii. 1,
Sibyl, iii. 620-623, 743-750. uote.

CHAPTERS LXXIII. 3.LXXV. 7 117

LXXV. And I answered and said: "Who canlLXXV.

understand, O Lord, Thy goodness ? for it is incompre-
hensible. 2. Or who can search into Thy compassions,
which are infinite ? 3. Or who can comprehend Thy.
intelligence ? 4. Or who is able to recount the
thoughts of Thy mind ? 5. Or who of those that are
born can hope to come to those things, unless he is
one to whom Tliou art merciful and gracious ? 6.
Because, if assuredly Thou didst not have compassion
on man, those who are under Thy right hand, they
could not come to those tilings, but those who are in
the numbers named can be called. 7. But if, indeed,
we who exist know wherefore we have come, and sub-
mit ourselves to Him who brought us out of Egypt,
we shall come again and remember those things which
have passed, and shall rejoice r^arding that which has

LXXV. - LXXVI. With these in xlviiL 18, and an acknowledgment

chapters we return again to B^. We of God's long-suffering in zziv. 2,

should observe that according to Ixxv. but this is shown alike to the

1 Baruch replies to the last speaker righteous and the wicked. God is

who has interpreted the vision in merciful (Ixxvii. 7) and His compas-

liii. for him. This speaker Baruch sions are infinite (Ixxv. 2) ; He has

addresses as God. But the last dealt with Bantch according to the

speaker was not God but the angel multitude of the tender mercies

Ramiel from whom is derived Iv. 4- (Ixxxi. 4) ; if God had not compas-

Ixxiv. Thus we see that Ixxv. docs sion on man, he could not attain to

not belong to liii.-lxxiv. the world to come (Ixxv. 5» 6). For

LXXV. 1. Can understand, I references to mercy in 4 Ezra, see

have emended UiC>^J = "can be v"- 132-134 ; viU. 81, 32, 36, 46 ;

^^' . xii. 48.

likened to" into ^^j^j = "can 5, 6. Those things. Probably the

understand," and omitted the ID in ^^«f ^ immortality described in li.
. 6. Who are under Thy right

yZoSL^. hand, Cf. Ps. Ixxx. 17.

"2. The mercies of God are not 7. We shall come again^ i,e, in

dwelt upon much in this book. The the resurrectipn described in 1.

righteous are fully conscious of their This verse deals with the destiny of

worth (cf. xiv. 7, note). We have, the obedient and the righteous ; the

however, a prayer for God's mercy next with that of the disobedient

LXXVLsI

Ii8 THE APOCALYPSE OF BARUCH

been. 8. But if now we know not wherefore we have
come, and recognise not the principate of Him who
brought us up out of Egypt, we shall come again
and seek after those things which were now, and be
grieved with pain because of those things which have
befallen."

LXXVI. And He answered and said unto me :

[" Inasmuch as the revelation of tliis vision has been

interpreted to thee as thou besoughtest], hear the word

of the Most High that thou mayest know what is to

befall thee after these things. 2. For thou shalt

surely depart from this earth, nevertheless not unto

death but thou shalt be preserved unto the consum-

/mation of the times. 3. Go up therefore to the top

/ of that mountain, and there will pass before thee all

/ the regions of that land, and the figure of the inhabited

' world, and the top of the mountains, and the depth of

the valleys, and the depths of the seas, and the number

of the rivers, that thou mayest see what thou art leav-

(^ ing, and whither thou art going. 4. Now this will

befall after forty days. 5. Go now therefore during

LXXVI. 1. The earlier half of the oliservauce of tlie times." If we

this verso is prol»ab1y due to Uie coiupure the parallel passage, xxv.

final editor. 1, we see tliat the above must be

Uear the vxyrd of the Most High ^ ^ j i^^ ^^,

This same mode of speech in which *'"•''""''" '""^ fr*-'r— • rb**^^>

God speaks of Himself in the third " ^^^^ '^a^* ^ preserved unto the

person is found in xiiL 2 : " Hear times," or else into the fuller form

the word of the Mighty God," and we find in xvii. 3. I have done the

also in xxv. 1, where the same state- latter in the text,

ments are made in each case. ^* ^^' I^^t. xxxiv. 1-8 ; Matt. iv.

2. See note on xiii. 3. 8. Is the mountain here Nebo as

Them $haU be premved untU the »» Deuteronomy !

eofuummation qf the times. The *. FoHy days. Of. Bxod. xxiv.

-, ^ % .. 1 » V 13 ; xxxiv. 23 ; Dent Ix. 9, 13.

Syr. here [l^\y |f^Ll^="unto Analogous to thU forty days to be

liXXXII.

CHAPTERS LXXV. S-LXXVII. 4 119

these days and iustruct^the people so far as thou arr
able, that they may learn so as not to die at the last
time, but may learn in order that they may live at thej
last times/'

LXXVII. And I, Baruch, went thence and came lxxvii.-
to the people, and assembled them together from the
greatest to the least, and said unto them : 2. " Hear,
ye children of Israel, behold how many ye are who
remain of the twelve tribes of Israel. 3. For to you
and to your fathers the Lord gave a law beyond all
peoples. 4. And because your brethren transgressed
the commandments of the Most High, He brought
vengeance upon you and upon them, and He spared not

8|>ont by Banich in toncliing tlio From B* i.-iv. 1 ; v.-ix. 1 ; xliil.-

pcoplo arc tlie forty dayR assigned xliv. 7 ; xlv.-xlvi. 6 ; lxxvii. -IxxxiL ;

to Ezra, in which he was to restore Ixxxiv., Ixxxvi., Ixxxvii. From B'

the O.T. Scriptures (cf. 4 Ezra xiv. ix. 2-xii. (?) ; xiii. 1-Za ; xx. ; xxiv.

23, 42, 44, 45). 2-4 ; xiii. 86-12 ; xxv., xiv.-xix. ;

6. Live. See xli. 1, note. xxi.-xxiv. 1 ; xxx. 2-5 ; xli., xiii. ;

In LXXVIII. - LXXXVII. we xlviii. 1-47 ; xlix.-lii. 3 ; Ixxv. ;

have the conclusion of B^. But of xxxi.-xxxii. 6 ; liv. 17) 18 ; xlviii.

these chapters two are from other 48-50 ; lii. 5-7 ; liv. 16 ; xliv. 8-15 ;

sources ; LXXXIII. is from B', and Ixxxiii. ; xxxii. 7-xxxv. ; Ixxvi. The

LXXXV. from B'. For the grounds portions derived from B' are restored

for these conclusions, see the notes to what seems to have been their

in loc. For a comprehensive treat- original order in that source,
ment of the two sources, B* and B', LXXVII. 1. Fnmi the greatest to

the reader must consult the Intro- tlie ItasL A favourite expression in

duction. The chief differences Jeremiah (cf. vi. 13 ; viii. 10 ; xxxi.

t)etween B^ and B^ are : In the 34 ; xiii. 1, 8 ; xliv. 12 ; 4 Ezra

former an earthly felicity is looked xii. 40). Only in these it runs :

for, in the latter not ; in the former " From the least to the greatest."
the dispersion is to return, in the 2. The twelve tribes which are

latter not ; in the former the earthly here mentioned are treated of

Jerusalem is to be rebuilt, in the in their two main divisions in

latter not ; in the former Baruch is verse 4. Of. Ixxviii. 4 ; Ixxxiv. 3.
to die, in the latter to be translated ; 3. A law. See xv. 5, note,
in the former Jeremiah is not sent to 4. Upon you, J,e, the 2} tribes

Babylon, in the latter he is. Thus = ** the former " in the next line,
the portions derived respectively Upon thenu The 9} tribes =

from B^ and B' are as follows : — " the latter " in the next line.

I20 THE APOCALYPSE OF BARUCH

the former, and the latter also He gave into captivity,
and left not a residue of them. 5. And behold ! ye
'^are here with ma 6. If therefore ye direct your
ways aright, ye also will not depart as your brethren
departed, but they will come to you. 7. For He is
merciful whom ye worship, and He is gracious in
whom ye hope, and He is true, so that He shall do

(you) go^ ^^^ ^^^ ^^^ S* ^^ have ye not seen
what has befallen Zion ? 9. Or do ye perchance think
that the place had sinned, and that on this account it
was overthrown, or that the land had wrought foolish-
ness, and that therefore it was delivered up? 10.
And know ye not that on account of you who did sin,
that which sinned not was overthrown, and, on account
of those who vnrought wickedly, that which wrought
not foolishness was delivered up to (its) enemies." 11.
And the whole people answered and said unto me : ''So

Hath not l^t a residue qf than. Ion, leat he should glory over it.

I.e. of the 9i tribes. This denies Cf. v.^viiL, Ixxx. ; see note on

the Samaritan claim. Ixvii 6.

5. Cf. Ixxx. 5 ; 4 Ezra xiv. 88. 10. Observe that the fall of Jer-
4 Ezra xiv. 30-88 seems to be depend- usalem is here attributed not only
ent on Ixxvii. 8-6. Those who are to the sins of the 2^ tribes but also
left with Baruch are a remnant of of the 9J. This view appears first
the 2i tribes. in Jer. xi. 17 : ** For the Lord of

6. A3 yow brethren departed, hosts that planted thee hath pro-
"The brethren "here embrace the 2i nounced evil against thee, because
tribes, and so we interpret the sub- of the evil of the house of Israel
sequent words, " and they will come and of the house of Judah." Cf.
to you." Ou the return of the Bar. ii. 26 kqI iOriKat rbv oIko¥ o5
9^ tribes see note on Ixxviii. 7. iT€K\ii6ri rd dvofui ffov iw* aCr^,

7. Do {you) good and not evU, un ii rjfUpa aOrri, Sidk wom/iptaw o/icoG
Cf. Jer. xxi. 10 ; Amos ix. 4. ' IjpaiiX xal oUoO ' lo68a. Assumpt.

8. =xliv. 5. Cf. X. 7 ; xiii 3 ; Moyseos, iii. 5, where the two tribes
Ixxix. 1. say to the ten : "Justus et sanctus

9. It was not the place that Dominus, quia enim vos peccastis,
sinned. Hence it was destroyed by et nos pariter abducti sumus vobis-
the hands of angels before it was cum. Cf. also Targ. Jon. ou Isa.
delivered over to the king of Baby- liil. 5.

CHAPTER LXXVII. 5-17 121

far as we can recall the good things which the Mighty
One has done unto us, we do recall them ; and those
things which we do not remember He in His mercy
knows. 12. Nevertheless, do this for us thy people:
write also to our brethren in Babylon an epistle of
doctrine and a scroll of good tidings, that thou mayest
confirm them also before thou dost depart from us.
13. For the shepherds of Israel have perished, and
the lamps which gave light arc extinguished, and the
fountains have witliheld their stream whence we used
to drink. 14. And we are left in the darkness, and
amid the briers of the forest, and the thirst of the
wilderness." 15. And I answered and said unto,
them: "Shepherds and lamps and fountains came
(to us) from the law : and though we depart, yet the
law abideth. 1 6. If therefore ye have respect to the A
law, and are intent upon wisdom, a lamp will not be jf
wanting, and a shepherd will not fail, and a fountain j
will not dry up. 17. Nevertheless, as ye said unto
me, I will write also unto your brethren in Babylon,

12. To ou/r brethren in BabytoUfUe, 14. We are Iqft in darkness.

the 2J tribes. Cf. verse 19 ; Ixxxv. xlvi. 2 ; cf. 4 Ezra xiv. 20.

6. Observe that the writer does not Briers. The text is )3ai = CXij

conceive here of Jeremiah beins at v 1 • xu t-v-v j • t

Babylon. If he had, he wild have which is the LXX. rendering of

directed the letter tl, him. In the ^wml8a.x.l7. I have supposed

Rest of the Words of Barnch, on » similar rendering here. Or C\rj

the other hand, the ^vriter, conceiv- may be a rendering of *sf^ = « trees, *

ing Jeremiah to be in Babylon, and this a corruption of «|x =

directs to him the letter intended "thorns." Something is wrong!

for the exiles there. This letter 15. 7%^ ^^. gee xv. 6, note,

(cf. Ixxvii. 17, 19 ; Ixxxv. 6) to the le. Shepherd, The text reads

""^al^Sl: Cf. xlvi. 6. U^i ="mind,"whichCerianibas

Depart. This refers to au ordiu- rightly emended into (.*!Li ="8hep-

ary death (cf. xliii. 2, note ; see also herd."
xiiL 3, note ; Ixxviii. 5 ; Ixxxiv. 1).

/

122 THE APOCALYPSE OF BARUCH

and I will send by means of men, and I will write in
like manner to the nine tribes and a half, and send by
means of a bird." 18. And it came to pass on the
one and twentieth day in the eighth month that I,
Baruch, came and sat down under the oak under the
shadow of the branches, and no man was with me,
but I was alona 1 9. And I wrote these two epistles :
one I sent by an eagle to the nine and a half tribes ;
and the other I sent to those that were at Babylon by
means of three men. 20. And I called the eagle, and
spake these words unto it : 21. " The Most High hath
made thee that thou shouldst be higher than all birds.
22. And now go and tarry not in (any) place, nor
enter a nest, nor settle upon any tree, till thou hast
passed over the breadth of the many waters of the
river Euphrates, and hast gone to the people that
dwell there, and cost down to them this epistle. 23.
Bemember, moreover, that, at the time of the deluge,
Noah received from a dove the fruit of the olive, when
he sent it forth from the ark. 24. Yea, also the
ravens ministered to Elijah, bearing him food, as they
had been commanded. 25. Solomon also, in the time

17. A bird. This is an eagle away to Assyria and placed in

(cf. ver. 20). It is worth observing Halah, and in Habor, on the river

that whereas an eagle carries this of Oozan (2 Kings xviL 6). Their

letter to the 9} tribes here, in the abode, according to 4 Ezra xiiL 40,

Rest of the Words of Baruch vii. 45, was Arzareth, i.e, nviN pM of

it is an eagle that carries Baruch's jy^^^ ^^^^ 28 ; Joseph. Ant. xi

letter to Jeremiah in Babylon. 5 2

,\%^^J^l ** "* ^' °°'*" '28. Of. Gen. vUl. 11 J Rert of

21. C? Sit of Words of B«»oh :^ord, of Bjjruch vli 10 : "Bo like
.^« Q . i« TM^* .v^»o oil ♦i.^* w»^« the dove which three times brought
IfhiyM.^ l»ck word to Noah."

22. Tbe 9i tribes were carried 24. Cf. 1 Kings xvU. 6.

CHAPTER LXXVII. 18-26 123

of his kingdom, whithersoever he wished to send or
seek for anything, commanded a bird (to go thither),
and it obeyed him as he commanded it. 26. And
now let it not weary thee, and turn not to the right
hand nor to the left, but fly and go by a direct way,
that thou mayest preserve the command of the Mighty
One, according as I said unto thee."

26. Of. Rest of Words vii. 12.

124 THE APOCALYPSE OF BARUCH

The Epistlb op Baruch which he wrote to the

NINE AND A HALF TrIBSS

LXXVIII. These are the words of that epistle
which Baruch the son of Neriah sent to the nine and
a half tribes, which were across the river Euphrates,
in which these things were written. 2. Thus saith
Baruch the son of Neriah to the brethren carried into
captivity : ,'* Mercy and peace." 3. I bear in mind, my
brethren, the love of Him who created us, who loved

LXXVni. 1. The nine and a in the Ethiopic Version of 4 Ezra

Ju^ tribes. In this book the tribes xiii. 40 they are caUed the **niue

of Israel carried away by the king tribes."

of Assyria are, except in i. 2, 2. Mercy and peace. 1 Tim.

always so designated (cf. Ixii. 5 ; i. 2.

IxxvU. 19). In 4 Ezra xiii. 40 they 3. It is noteworthy that in the

are called ** the ten tribes " only in genuine parts of B' in chaps. Ixxvii.-

the Latin Version, but " the nine and IxxxviL Baruch speaks frequently

a half tribes " in the Syriac and Ar- in the first person sing, (see Ixxvii.

abic Versions ; in Asc. Isa. iii. 2 and 1, 5, 11, 15, 17-20, 26 ; IxxviiL 8,

of Bamch the scribe '; kv, * the EpisUe of Baruch ' ; mn, * the
first Epistle of Baruch.'

LXXYIIL 1. ^oj) ^A^ai 'these are,' o; ^^J^aio 'and
iheBe,* abdegkiwv ; /, ^^l^oi. %^ ^^f^? * of that Epistle,'
o; wrongly om. by abdefghiyrr. oiiH^^Id ahcgh \ defwtt
Ijn^S. Z^ ' Euphrates,' abdefghiwr. e om.

2. 0001 ^^n^&^j c ; abdtfhiwr, 4.^001 ^a^&.ai ; ^,
w*oai ^Sutoi. 1^.^40 *and peace,' abdtfghiwt; c.
reads ^oaiSfc )oaU ]^^a %^] * and peace be unto you.'

3. X t^i * ^ho created us,' abdefghilwr ; c wrongly

CHAPTER LXXVIII. 1-3 125

isj vvoia.! f^A^i^f^ LXXVIII.

. OV^k^dO ^^2lX l^A^^

0001 fOauk&M»|^ ^aI^oi
)aaai . ^.Jj^oi <ji3 oooi 2

For some account of the MSS. ahcdefghiklmn see the General
Introduction.

Title. — I have here given c, though what the title was is
uncertain, a reads >fAf )|^£D yO^> |&h*^|.0 ^^tvJ *-^^^
^^^..z^ml^ ^-^^90) Q^^ ^^ ; so g, but that it om. Q^^
and h, but that it om. vSoZ, )&k*^|.o and O^. di give

that it om. <J3oZ and ^ before \ and 6f, but that thej om.

«.3oZ and )> ^oil^iS. I, Up t^ y^t^? )^H*:^^ t^t>^l
' the first Epistle of Baruch, the son of Neriah '; A, ' the Epistle

126 THE APOCALYPSE OF BARUCH

US from of old» and never hated us, but above all

educated us. 4. And truly I know that behold all we

the twelve tribes are bound by one chain, inasmuch

as we are born from one father. 5. Wherefore I have

j been the more careful to leave you the words of this

; epistle before I die, that ye may be comforted regard-

\ ing the evils which have come upon you, and that

lye may be grieved also regarding the evil that has

i befallen your brethren : and again, also, that ye may

justify His judgment which He has decreed against

you that ye should be carried away captive — for what

ye have suffered is disproportioned to what ye have

\ done — ^in order that, at the last times, ye may be found

4, 6 ; Ixzx. 7 ; Izzzi 2, 4 ; Ixxxii. Justify, See xxi 9, note. Cf. P^

1 ; IxxxiT. 1, 6, 7 ; Ixxxvi. 8 ; li. 4 ; Dan. ix. 14 ; Baruch iL 9.

Ixxxvii.) In the interpolated por- For whcU ye , . , done is pareu-

tions this is not so. theticaL Cf. Ixxix. 2.

4. TSodve tribes, Ixxvii. 2 ; That in the Uist times, etc These
Ixxxiv. 3. words refer to the return of the 9^

5. B^ore I die. See xiii. 3, note, tribes (see note on ver. 7).

4. ]a\y 'that behold/ abdefghiy9V\ c wrongly a^i * that not.'
^^A^A beg; adefhiwv, ^1^|a^a.

5. ]^ci]^isJ,abdefghiyftictrB, ^d^wtom, ^\^dI^
abdtfghilwv; c,f^^sbJ^, ^m> |^a>7) * evil that has be-
fallen,' abdefghiyrr\ c, «-Af^ )&JLJ3 ' eyils that have befallen.'
k£i] ^f vIDOZ abdefghilwr ; o» ^i «J30Zo. %QSbi^A>,
a by a clerical error gives tO^^Z^. xph^^f aedh; hrfgit
xoLmj^j. \^ c; abdrfghiWY, >0*^. ^Q^k cA; 6, ^04.

CHAPTER LXXVIII. 4, 5 127

^f* ^^)^^o • ^ )oai 4
^> y*]> . Uioco)

. ^aa^P iL^j^j Ift^^
who created me.' &A)f*&^ * above aU/ ahcgh\ defiwp om.

-A-^ 'V«^> b<jif au^9

• • •

\

128 THE APOCALYPSE OF BARUCH

( worthy of your fathers. 6. Therefore if ye consider
those things which ye have now suflfered for your
good, that ye may not finally be condemned and tor-
mented, then ye will receive eternal hope ; if above
all ye destroy from your heart vain error, on account
of which ye departed hence. 7. For if ye so do these
things, He will continually remember you. He who
alway promised on our behalf to those who were
more excellent than we, that He will never forget or
forsake us, but with much mercy will gather together
again those who were dispersed.

6. Departed hence, I,e, from their retom directly ; or elae in-
Palestine. directly (a) through the agency of

7. Those vjho were nwre exceUetU. the nations who should carry back
The patriarchs. to Jerusalem the dispersed as offer-

With much mercy. In 4 Ezra iugs (cf. Isa. xlix. 22 ; Iz. 4, 9 ;

xiv. 84, 85 the righteous are to IxyL 20 ; Pss. Sol. xviL 84) ; {h) by

obtain mercy after death. Here means of the Messiah (cf. Pss. Sol.

Ood's mercy will be shown to Israel xvii. 28, 80, 50 ; Targ. Jon. on Jer.

by causing them to return from xxziiL IS) ; (c) by means of Elijah

their captivity. (cf. Ecclus. xlviiL 10). These differ-

Qather together . . . ittose who were ent methods are not mutually ex>

dispersed, Cf. IxxviL 6 ; Ixxxiv. 2, elusive. In the presence of this

8, 10. The promise that God would strongly attested hope of the restora-

turn again the captivity of Israel is tion of the dispersed it is strange to

frequently made in the O. T. (cf. find it positively denied by R

Deut. XXX. 8 ; Amos ix. 11-15 ; Isa. Akiba (Sank. x. 8) : "The ten tribes

xi. 12 ; Jer. xxiii. 3 ; xxix. 14 ; will nevermore return ; for it is

xxxi. 10 ; xxxii. 37 ; Ezek. xxxvii. said of them (Deut xxix. 28): 'He

21-28 ; Zeph. iii. 19, 20 ; also iu will cost them into another land, as

]3ar. iv. 36, 87 ; v. 5-7 ; Pss. Sol. this day.' llunce as this day inisscs

xi. ; 2 Mace. ii. 18). The pre«lic- away ami does not return, so sluill

tion of the return of the exiles they pass away aud not return. Oo

is found also in Tob. xiii. 18 ; II. Akiba."
^-^ Eth. En. Ivii 1, 2 ; xc. 83 ; Or. The return of the exiles in B^

SibyL ii. 170-178 ; 4 Ezra xiii. 12, accords well with the rebuilding of

89-47. Either as in the preced- Jerusalem which is elsewhere ex-\

ing passages Qod was to procure jiected in B^ See i. 4 ; vi. 9, notes, t

CHAPTER LXXVIII. 6, 7 129

|jai ^^^^^^ . ^cuLiOOP 6

^oi^jzz Uv^ p,

^1 ^qa3> bat • ^OA^
^•\>P ^^>*^\a> «^>oLa)

. ^n-HAi o) ^^^^
)U^ ]^cu.-^ PI

«^0Z > Aim

6. ^Q«D&n(^^> c; bdefgilwr,oa% {a~^tn^\j; aAgiye
conflate reading, oai ^QO^^^\> .

7. p>i^^^ c adds ooi. ^^"^^^ o) ^-^^^ 'will not for-
get or forsake us/ abdefghimwr ; c, ^y\ <.O03Q3 o) i^^^
< will not forget or forsake our seed.' ^jt\>P ' those/ ahdtfghw^ ;
c, ^*^) tOoii/^Qal^ 'all those/

9

I30 THE APOCALYPSE OF BARUCH

LXXIX. Now, my brethren, learn first what befell
Zion: how that Nebuchadnezzar king of Babylon
came up against us. 2. For we have sinned against
Him who made us» and we have not kept the command-
ments which He commanded us, yet He hath not
chastened us as we deserved. 3. For what befell you we
also suffered in a pre-eminent degree, for it befell us also.

LXXX. And now, my brethren, I make known
unto you that when the enemy had surrounded the
city, the angels of the Most High were sent, and they
overthrew the fortifications of the strong wall, and they

LXXIX. 1. What b^ell Zum, LXXX. This chapter closely re-
See IxxviL 8, note. sembles and implies vi.-viiL, but

2. We have tinned, etc Cf. IxviL proceeds upon different pra-

Baruch i. 17, 18. suppositions. See IxviL 6, note.

OhaUened. Cf. 1. 6 ; xiiL 10. 1. IMi/ioatunuqf the strong toaU.

As toe deserved. Cf. Ixxviii. 5. Cf. viL 1.

hdrfghiwv, hdtfyhiyi? read ^Qi.a,A|,M>> V^t^ V^^') r^

^)fft&«* ' but likewise that which has befallen you has over-
taken ns : in a pre-eminent degree ha?e we suffered also '; so
also a, but that it inserts 9 before ^)f*2u^ a conflate read-
ing as in Ixxviii. 6 : all readings seem corrupt. wA^aJ ee ;

WP, ^t^* ®°' calamity/

LXXX. 1. > \QSl^ \x\ ^jo^ *I make known unto you
that,* ahdrfghiwY ; c wrongly om. oa^aISO ahcdfghilm ; eye?
om. O * and.' ^^aioiicu* * fortifications,' abdrfghilmyf? ; r,

CHAPTERS LXXIX. i-LXXX. i 131

^i-^ViP oipZ); ^.N.P 1 LXXTX.

LXXIX. 1. ^^o^ abdefg/dvfv 'y c, w.*!^|6. U^? a6e^A;

2. ^-»^^ ^((/SrAiwp; «c, *^ik^l^. (r^^ b(ad rjefghiwr ;
c, f 1'^^ * |j|i)QJS 'coranian€lmeQt8,* cAwp; ahdefgil, yXfOQSi
' command ment.'

2 — 3. &^)^&^ P ' yet He hath not chastened ....

degree'; so c, save that I have oni. y before ^)^&4b^ with

132 THE APOCALYPSE OF BARUCH

destroyed the firm iron comers, which could not be
rooted out 2. Nevertheless, they hid all the vessels of
the sanctuary, lest the enemy should get possession
of them. 3. And when they had done these things,
they delivered thereupon to the enemy the overthrown
wall, and the plundered house, and the burnt temple,
and the people who were overcome because they were
delivered up, lest the enemy should boast and say:
" Thus by force have we been able to lay waste even
the house of the Most High in war." 4. Your brethren

Its , , , comers, Gf. vL 4 ; viii. 1. in vi. 8, ** So that strangers may not

2. Hid all the vessels, Cf. vL 7, get possession of them," expresses

8. The ultimate motive for hiding the idea we should find here; for

the holy vessels can only be that the object with which the vessels

given in vL 9. are hidden is their preservation for

AU the vessels qf the sanct%uiry, use in the restored temple (vL 7-10).

The Syriac gives the impossible Further, we find that the corrupt text

text, "the vessels of the vessels." which =:o«3nKD iVn* }fi becomes by

The corruption becomes obvious the addition of a single letter

when we retranslate into Hebrew, q,^^ q,^„, 11)= «« lest the enemy

Thus the words = ^^^ »Vdd D^^^a should get possession of them."

corrupted from thpn 'VrVa. I have 3. Plundered house, and the Immt

emended accordingly. temple, Cf. v. 8 ; vi. 6, 7.

Lest the enemy should get posses- Shovld boast. Cf. vii. 1. Con-

sion of them. The Syriac =" lest trast Ixvii. 2, 7.

they should be polluted by the 4. Cf. viii. 5. Observe that there

enemies." But the parallel passage is no mention here of Jeremiah

* who were overcome/ abdffgiwt ; bo A, but that it giyes the
plural; 0, |9^>. j ^^S-^li^ 'because,' (dfcgh; defiwv^ 9\j^

'when.' >q^£La)>^ h reads a.^£^^«f)>. ^Ju* r^t^^l

5; adefffhiwT, ^1>>V>Z| ; c, ^^Z]. |L^3 'by force,'

abdefghiwF ; c wrongly om. |.3in7D bdefghiwt ; a, ]d|QT>.

CHAPTER LXXX. 2-4 133

. \ir^3 Ui^i^ ]b::o\

^ • • ■ ■

• •

^^i^,^ «-^;))? N^o

qiim^ 'fortification.' o^O^O abdefghiwp ; c, y^ysjpo,
]h^6] ahdtfgiwt; c, du^O). )Zf*fA abcghi defgiws^ )&aVA^.

2. 9 |j]^ ^^ \^]r^ * some vessels of the vessels/ abdefghiwr ;
c, «.ajU^. f Q aa&JQJ 'should be polluted/ ahcdfghi; d,

8. / om. ^3J|.\'^'n\ .... po through hmt. OpS^
ahc^deghiwr ; c, Off!^, tOoi^ abdegkiwr ] c om. waS^^)^

134 THE APOCALYPSE OF BARUCH

also have they bound and led away to Babylon, and
have caused them to dwell thera 6. But we have
been left here, being very few. 6. This is the tribula-
tion about which I wrote to you. 7. For assuredly
I know that the habitation of Zion gave you consola-
tion : so far as ye knew that it was prospered (your
consolation) was greater than the tribulation which ye
endured in having departed from it.

LXXXI. But regarding consolation, hear ye the
word. 2. For I was mourning regarding Zion, and
I prayed for mercy from the Most High, and I said :

though, according to x. 5, he went throw, Baruch has now a word of

>vith the captivity to Babylon. See consolation for them touching Zion

z. 2, note. (IxzzL 1) ; for, when in his grief over

5. From Jer. xlii. 2, where the it (Izzxi. 2), he asked God how long

words are spoken of the remnant in should this desolation last (Ixxxi.

Jerusalem (cf. Deut. iv. 27 ; Baruch 8), God, to give him consolation,

ii. 13). The two latter passages vouchsafed a revelation as to the

deal with the remnant among the mysteries of the times and removed

Gentiles. his anguish (Ixxxi. 4).

LXXXI. As in Ixxx. 7 the 9]^ 1. Regarding amsolatum. This

tribes had consolation in the fact word refers to the restoration

that Jerusalem prospered and were of Zion. Cf. xliv. 7 ; Ixxxi. 4 ;

proportionately grieved on its over- Ixxxii. 1.

hdrfghilwp \ ac, gu>>0^:^ * habitations.' ^^ f^A^ '(your

consolation) was greater than,' abcdeghi ; /wp, ^^ Ir^^i
which requires the following rendering : * the more assured ye
were that it prospered, the greater was the tribulation.'

LXXXI. 1. )V*Q3 ahcefghi; c^WP, UU^^*

2. IuSdo p; abdefghiw?, ISSDo.

CHAPTERS LXXX. 5.LXXXI. 2 135

^QA^ )oai )oSo>

IUqid '^i^ ^I pi 1 LXXXI.

4. «^| acdtfhiwf; hg, wd)o. ^Q^^P hcd^ghilwii\ a,
^Ocn^P. For a^3o)o I reads ^^bOoZo. ^nn!^ ahc;

5. ^fi*iXA)o abcg ; defhwT, ^ ^£l^)o. ^Ti* 60 ; (u{fAwF om.

6. AO'^^ cefghi; b, &3&9>.

7. )-*^^f abcdfgki ; {wp, H^^^Vn* 01*^0^ 'habitation,'

[to

136 THE APOCALYPSE OF BARUCH

3. ** How long will these things endure for us ? and will
these evils come upon us always?" 4. And the
Mighty One did according to the multitude of His
^mercies, and the Most High according to the greatness
of His compassion, and He revealed unto me the word,
that I might receive consolation, and He showed me
visions that I should not again endure anguish, and
He made known to me the mystery of the times, and
the advent of the hours He showed me.

LXXXII. Therefore, my brethren, I have written

you, that ye may comfort yourselves regarding the

Imultitude of your tribulations. 2. For know ye that

our Maker will assuredly avenge us on all our enemies,

according to all that they have done to us, also that

4. The multitude . . . compassion. LXXXII. I am doubtful as to

Of. Dan. ix. 18 ; Bar. ii. 27 ; of. whether IxxziL 2-9 belongs to B^

Ixxvi. 6. or B*. I am inclined to believe the

OonsoUUion. See verse 1. latter. But the evidence is not

Mystery of the times. Ct Ixzxv. decisive either way.

8.

4. ^n^O 'and . . . did/ c; abdefghiwr, i'^^* 'who did.'
«.Aai0^ilA*V5 'of His mercies,' dbcgh; defiwB, \!^L^'h 'of
mercies.' V*^^1? abgh; cdefilwv,]\^Sl]y. |]|i ' mystery,'
abdefgiw^i ch, ]\]3 'mysteries.*

LXXXII. 1 . ^oa Aii^ > ' of your tribnlaiions/ abgh ; d^wB,
^Od£«Q^> ' of your tribalution '; c, )AnQ^> 'of tribulationB.'

2. ^b^o<j\ ahcifg Awv; c, ^OOOlZ. ^50i! c; ab^ghlmwv,
^\SL I di om. point. ^J^ * ns,' abdefghilmWB ; o cm*
^^wd> c; abdefghiwr, ^d. ^^ 'tons'; c adds ^O 'and
in us,' against abdefghiwr. «.a] ahdqfgJUwv ; c, o. 091

CHAPTERS LXXXI. 3-LXXXII. 2 137

^liOld ^Aoi u^iLl^P

^^^y^liO « . *-a^cu* Ij^> . . 1 LXXXII.

3. ..^J^MTi .^AlcP l-l^t^> ' how long . . . these things P '
abdtfghilmWT I c, ]L*^P i^^ ^J^ai> '(will) these things
... to the end P ' ^!^ ' upon us,' acdefhiwv ; bg^ 1.4^ ' upon me.'

138 THE APOCALYPSE OF BARUCH

the consummation which the Most High will make is
verj nigh, and His mercy that is coming, and the
consummation of His judgment, is by no means far off.
3. For lo ! we see now the multitude of the prosperity
of the Gentiles, though they act impiously, but they
will be like a vapour. 4. And we behold the multi-
tude of their power, though they do wickedly, but they
will be made like unto a drop. 5. And we see the
firmness of their might, though they resist the Mighty
One every hour, but they will be accounted as spittle.
6. And we consider the glory of their greatness, though
they do not keep the statutes of the Most High, but
as smoke will they pass away. 7. And we meditate

8. Like a vapour, 4 Ezra vii. certainly, and in 4 Sara yL 50, the

61. text agrees with the LXX. ; for in

4. Like unto a drop, Isa. xl. 16 ; Isa. xL 16 it has iif <r/«Xot Xovwr-
4 Ezra vi. 66. Biiawrtu against the Hebrew Vte^

5. Accounted as spittle. Here P?9.

bg, ^ju* ^V*. V^9i ' now,' abdfghiwv ; c om. here as it has
already inserted \^a\ in place of joi ; e om. |^ai ^l^V*
II^^OflD. ]ZauJ^^> c; ahdghw?, ^oaiZQ1iiSi^P> ; qfi,

4. ^Ia^ImO cdefgimwvi ahh, ^Xm ^}a^O. )IlSl^01^

'unto a drop,' abdefghilwv ; c wrongly )&AJL^Jj^ 'unto
pollution.'

5. ^iAy**o cde/ghwv ; ab, -i^ ^V^^ • Olii<^A ' finn-
ness,' abdefghiwv; c wrongly ai>f^ Hrnth.' }^a 'hour,'
ahdefghiw? ; o wrongly ]}^ * year.'

6. ^l^n.AMfc^O cdefghiwv ; ab, ^1^ ^a*> Am&^^O.
«.A9iaJ|iios 'commands,' abdtfghwBi c, u^otoHsSouO 'statntes.*

CHAPTER LXXXII. 3-7 139

^2:19 )Sn\Q4 ooi «.:^^

]oa\ Po . \pJL\3i9

• • •

PI . ^-i:^t^ v^.<?i f>

P) . ^jNq^So ^0401 p

^^^•D |jA^.*^ ^doq^

y.) P) . i:^ ^^^^

^f^ P ^QJOl p

Ol^^OA c; abdefkilwT, t^!^QA.
3. )ai ' lo ! ' abdefghmv ; c, |a.9i * now/ ^J^V* ^^^/^^^ i

I40 THE APOCALYPSE OF BARUCH

on the beauty of their gracefuhiess, though they have
to do with pollutions, but as grass that withers will
they fiEide away. 8. And we consider the strength of
their cruelty, though they remember not the end
(thereof), but as a wave that passes will they be broken.
9. And we remark the boastfulness of their might,
though they deny the beneficence of God, who gave
(it) to them, but they will pass away as a passing
cloud.

[LXXXIIL For the Most High will assuredly hasten
His times, and He will assuredly bring on His hours.
2. And He will assuredly judge those who are in His

1* A$ grass, etc. Isa. zl. 6, 7. the world 'passeth away with its

LXXXIIL This chapter seems strength and its weakness, its virtues,

to belong to B*. Thus the times and its lusts (Ixxxiii. 9-23).
Mdll be cut short (Ixxxiii. 1, 6), The connection between Ixzziii.

and everything brought into judg- and xx. is close. Cf. Ixxxiii. 1, 6 ;

ment (IxxziiL 2, 8, 7) ; let not, zz. 1 ; IzzziiL 2 ; xz. 2 ; IxzziiL

therefore, earthly interests engage 7 ; zz. 4. This chapter seems to

them (Ixxxiii. 4), but let them fix have formed originally part of

their thoughts on the promised Baruch's address to the people

consummation (Ixxxiii. 4, 6), and (xxxi. 8 - xxxiL 6 ; xliv. 8 - 15),

devote themselves to their fkith of and to have followed immediately

aforetime, lest to their captivity in on xliv. 8-15.
this world there should be added 1. This and verse 6 are related to

torment in the next (Ixxxiii. 8) ; for xx. 1. Cf. liv. 1 ; Ep. Bam. iv. 8.

}2i^> cdefhi; ahg, fdll^> )l>v; wp give plaral.

9. ^„A<1^3&J^o cdfghi ; ah^ ^1^ ^,m\^'7)hJ^O ; ewr,
^IaIaS^i^. ]iaisa4. 'tbo boastfalncss,' c\ ahdofghtYiv,
I^QA 'the beauty.' 091 )cru^; 'ofOod — Eim,*c; abdtfghiwr,
Oow * of Him.'

LXXXIIT. 2. ^o^j \f^o * will assaredly judge,' aed^iwv ;

CHAPTERS LXXXII. 7-LXXXIII. 2 141

oai 1au^> aiLoTt*^
^) P) • ^oov^ *JDqiAy

^» •

• oiSnSfcSD> ^\^P ^o^

7. ^r*J90 (ibdefgiwifi bhl, ^l^ ^'O. ^0(7)Za»|A> 'of
their gracefulness/ c; abdefyhilwT, ^OOiZoli*^ *of their
life.' )Zai^l^3 ' with poUations/ c ; abdefghilwv, |Zq?^1 ^
* with pollution.'

142 THE APOCALYPSE OF BARUCH

world, and will visit in truth all things by means of
all their hidden work& 3. And He will assuredly
examine the secret thoughts, and that which is laid
lip in the secret chambers of all the members of man,
and will make (them) manifest in the presence of all
with reproof 4. Let none therefore of these present
things ascend into your hearts, but above all let us
be expectant, because that which is promised to us
will come. 5. And let us not now look unto the
delights of the Gentiles in the present, but let us
remember what has been promised to us in the end.
6. For the ends of the times and of the seasons and
whatsoever is together with them will assuredly pass

2. VitU. See xx. 2, note. That fohieh is promiaed, etc.

8. See 4 Ezra xvL 65. Cf.lCor.iT. See xiv. 18, note; xxi. 25; xliv.

5 ; also Heb. ir. 12 ; 1 Cor. xiv. 25. 18.

4. Lei none ther^oret etc. Cf. 6. See xx. 1, note.
Col. iii. 8 : rd drw ^>p»€tT€,

which iu all'; deiwv, ^ocn^a^^ ^JOO^^;. V^V^i 'o^
man,' abdefghil\rp ; c, ] \ ^rs*^ ^f 'which in wickedness.'
wAj] ^QO cdh; ahgil^ %.Al^a.

4. ^a:^V)y bdefyhiwv add ^a^. against ac. vj^l^* cl;

hgh, ^^)Clo>. ooi achyfv\ hdegi, ooi ; / ooi. ^ 'to
ns,' abdrfghi^v ; c oni.

6. Va-OI 'now/ abdfghiwv\ c. om. c om. ver. 6 through
hmt. ^ogu>AJQf^3 Hhe delight*^/ c ; abdfghiw?, tOolOJOAS
' the delight.' jViSfiS^^ c adds V^Jy> against ahd^ghiw?.

6. \^f^O bcdefghiwr; a, ii^^^O. )^ ^] c; abd^ffghiwr.

CHAPTER LXXXIII. 3-6 143

wAj) ^QO >0|A )>\^o

>o^ fOylJ P) .

&^, ^0|J ^t^c 'our Lord will judgo.' ^.^AO^i^^ 'hidden/
abdefffhiwr ; c, oooi Icfi^L*) * vvhich were sins.*

3. ^ooi-^Qd^ ljo6i^«3^ * which in the secret chambers of
all/ c ; alffffhlf ^ogii^ao^ )jo&J3> ' which in the secret chamber

144 THE APOCALYPSE OF BARUCH

by. 7. The consummation, moreover, of the age will
then show the great might of its ruler, when all things
come to judgment. 8. Do ye therefore prepare your
hearts for that which before ye believed, lest ye come
to be in bondage in both worlds, so that ye be led
away captive here and be tormented there. 9. For
that which exists now or which has passed away, or
which is to come in all these things, neither is the
evil fully evil, nor again the good fully good. 10. For
all healthinesses of this time are turning into disease&
1 1. And all might of this time is turning into weakness,

7. Cf. XX, 4. Come to be in bondage^ etc Cf.

8. Prepare your hearts* Seexxzii. Ixxxv. 9.

1, note. 10. Contrast xziz. 7.

That iohich ye btfore believed, 11. AU might qf this time, etc
Thia seenu to refer to apostates, i,e, Cf. zzi. 14.
Christians who had left Judaism.
Cf. xli. 8 ; xlii. 4.

^^JLo laioi /o&.a3£l4]> ' that ye be led away captive and
. . . there,' e ; abdefghikwTt «^oZo ^O^^oA^j V^9i>. e om.

9. At the beginning of this verse ef insert «^ in red,
w inserts wJS tofl^^, as also di, bnt that they add 9 before
LD. yaiOf ehi hg, ^fUOi\ efi,YlJ}ii k, Y)\d9. fD:^9
cefh i b, ^2:^> i adgikWT, t^2^> • M"^^ 1^^ dDOJL o;
ahdtfgikwv, £u)^^l£^^3oZ )&I^; K • Mf'^^^^*-^^^

10. IjoiVo-^^ 'diseases/ dbcdeghk \ d'fiwr, |jgi»Q,a^
' disease.'

11. [jo)^ ' to misery/ bg: so also a, |j]oo)|^ and d^i,

CHAPTER LXXXIII. 7-1 1 MS

iSn\s> -^ oC^OA 7

^o^ZZ i^b^ ^oju.yZ

^01^020 ]Z|> o)

7. oi^^OA ' the COD summation/ ; e, qiSnNoAO ;
abdfffhikwT, fnSn^Qf^"? ' in the consummation.'

8. JSoNh; 'worlds/ a5(2^Ai^wp; c, )Sn\s 'world.'

10

146 THE APOCALYPSE OF BARUCH

and all force of this time is turning into misery. 12.
And every energy of youth is turning into old age and
consummation, and every beauty of gracefulness of
this time is turning faded and hateful 13. And every
proud dominion of the present is turning into humilia-
tion and shame. 14. And every praise of the glory
of this time is turning into the shame of silence, and
every splendour and insolence of this time is turning
into voiceless ruin. 15. And every delight and joy
of this time is turning to worms and corruption. 16.
And every clamour of the pride of this time is turning
into dust and stillness. 17. And every possession of
riches of this time is being turned into Sheol alone.

12. Every beauty, etc Of. zxi. 18. Cf. xlviii. 85.
14 ; xlviii 85.

80 also t, but defectively ; c reads corruptly ]Lq^\Sl^% liZo**
'swelling of pride': we must emend ]Zq f|-*a ^ • into

14. ewF om. )ZZam^ . . . ^^soo through hmt.

15. llfi£DQ30 loJOS 'delight and joy,' hdefghinvx ack,
|vr>mrf^r> |aJQid 'delights and joys.' jiilf^ 'to worms,'
ahdefghikvrr ; c, )Zo^f^ ' to rejection.' For Pn-S^ /
reads (Izlm^^O.

16. ]^a\y ]9aiSQj^} * of the pride of this time/ ahd^hikwt ;
c, |j>aiI2A> 'of the proud.' I^ft^^o |i?^^\ 'to dust and
stillness/ abdefghikmwv ; c, \J^ l^sS ' to the atiU dust.'

17. 1iZa^> 'of riches/ edefiwv ; ahgkk, jiZo^o 'and
riches.'

CHAPTER LXXXIII. 12-17 147

]ZnSnAs> ]]Q^ ^^o 12

poM ^01 l^aif
Ut^o] ^^o . b^iA^o 13

^^o . )ZZ(nn!^o |1£l4^ 14

]Zo^&^o ]Za»L ^^o

liSJQid ^do . liSA> 15

^^o . (IruAo ]h:^^ 16

(i^Ojo ^^o • I^Zl^o ]|«>^s\ 17

^01 \^0%> ]9Zq^>

pOO^; c, |jo6)^ 'to miseries.' k om. . . . ]jo)*^
ySiOl through hmt.

12. \^ \o 40 c; a5/|9f/»t^wp, ^I^O^oaI^^o.

13. ]ZaJiavll^> l^t^o] 'pi'oud dominion/ cibdefyhkwt;

148 THE APOCALYPSE OF BARUCH

18. And all the rapine of passion of this time is turn-
ing into involuntary death, and every passion of the
lusts of this time is turning into a judgment of torment.

19. And every artifice and craftiness of this time is
turning into a proof of the truth. 20. And every
sweetness of unguents of this time is turning into
judgment and condemnation. 21. And every love of
lying is turning to shame through truth. 22. Since
therefore all these things are done now, does any
one think that they will not be avenged? 23. But
the consummation of all things will come to the
truth.]

LXXXIV. Behold I I have therefore made known
unto you (these things) whilst I live : for I said that

19. ]h^\ o\ ahdrfghiUwB, )Za^^«. ]ZqV,^0 'and
craftiness/ ahdefgkiklnyfv \ c, )Zq^^> 'of craftiness.' /
001. 1:^01 ).A015 ji<il4W;> . . . jZoima^!^ throagh hmt.

20. IZoiiiiNo o\ \, \^^^J\o.

21. ]^Q.A> *of lying,* abJefghikwr ; e wrongly om.
I gm^\ ; ahdefghikwr, ] ^S^J^ . ) ^AOnD ' through truth,'
abdefgikwT ; c, \DbuL:D * in silence.'

22. ^a\ai ^aSOI c ; abhk trs. ; di, ^^a\ ^^01 ; rfglyrv,
^^91. For «^o(7i ^l^ Tead ^ooi . wAj] ^fiP 'does
anyone think P ' abdrfghiklwr ; c, l^] ^^ *dost thou think P '

23. ^OD* * o( M; abcdefghik i wp, ^^ *all.'
LXXXIV. 1. ]a% abdefghikwv I com. cQ£^Z 2u1ia£u>

CHAPTERS LXXXIII. iS-LXXXIV. i 149

. \i^^ laaoi U<^j U^y
)&^« ^^o . ln^iAZ> <• 19

]ZQimnSn\ \^si(j%
^^o . jZoriiiiNo \i^^ 21

^> V^OA . ^c^ZZi:^ 23

^Qa&:^>6l IcTi "^^^-ooi \i] 1 LXXXIV.
Z-^1 . IjI w^ ^

18. l^kSa^^ a6cwp; defghi, V*aa^M. |jLm> 'of the lasts/
ahcegh \ dfiwT, ]^,^9 'of the lust.' \^C%f 'of this time/
ahdqfghikwv; c wrongly om. k om. ^oqn#"\") . . . ^^iOO
through hmt., and for |JLm> 1^^ reads )&^>> ]i

i

I50 THE APOCALYPSE OF BARUCH

ye should above all things learn the commandments
of the Mighty One, wherein I shall instruct you : and
I will set before you some of the commandments of
His judgment before I die. 2. Bemember that
formerly Moses assuredly called heaven and earth
to witness against you, and said : " if ye transgress the
law ye shall be dispersed, but if ye keep it ye shall
be kept'' 3. And other things also he used to say
unto you when ye the twelve tribes were together
in the desert. 4. And after his death ye cast
them away from you : on this account there came

LXXXIV. 1. Btfore I die. See the pUy on tlie two senses of ioi> :

Ixxvui. 6. "if ye keep it, ye shall be kept " =

7%e commandments of the Mighty inoc^n ninoc^n dm, Finally, there

One (cf. ver. 7 ; xliv. 3). seems to bo a paronomasia intended

2. See xix. 2, 8, note. In this in "if ye transgress the law, ye

verse there are several traces of the shall be dispersed " = n*nnD TNOtx DM

Hebrew original. Firat the Syr. y^-^j^
for "assuredly called ... to wit-
ness " = 6iafiafyrvp6ne¥ot 8i€fiafrr0' 8. Twelve tribes. Cf. Ixxviii. 4 ;

paro = Tjfn ijfn. Next we have James i. 1.

uAJi^OSd^ e save in readiDfjr t »nd, / save in reading uAJ^Od,
and ^ save ill reading ^aaAZZ]> (for ^asuZi];). |j|i)Od ce;

2. >aiiS abcefghilwfi h, >aia)). ^^>^ ahdefghiwri com,
%Pf^lL 'ye shall be kept/ abdefghiwr ; c, ^03^ ZZ 'ye
shall be planted.'

3. «^] P] ahdefghiwT ; c, «^)o. p aeh ; hdefgiwv,
fd>. l^iii*. c; abdefghiwv, ^m^n^ .

4. ^o^l^ 'therefore/ ahd^giwr ; ch, ^o^l^o 'and

CHAPTER LXXXIV. 2-4 151

>a*fiD]o • ^QA^Zi);

. ^)o i:^i1o V^iifi^

• ^Of^ZZ i^ouuo^Z
viol l^^-^l .a) PI 3

cQAaZ})^ pi ^,^<i^ i^AJ^Qd Hhat ye should above all things

learn the commandments of the Mighty One wherein I shall
instruct you '; so c, save that I have with Geriani emended
|j^^>^ into {jI^m* ; hdghilvfv read ^oSiI^Z ]Z>'&^^;

X^li\i Ui^W f-^^jii2» 'that ye should learn the

things that are excellent ; for the Mighty One hath commanded
me to instruct yon'; a agrees with hdghiws save in reading

IS2 THE APOCALYPSE OF BARUCH

upon you what had been predicted. S. And now
Moses used to tell you before they befell you, and
lo! they have befallen you: for you have forsaken
the law. 6. Lo ! I also say unto you after ye have
Buffered, that if ye obey those things which have been
said unto you, ye will receive from the Mighty One
whatever has been laid up and reserved for you. 7.
Moreover, let this epistle be for a testimony between
me and you, that ye may remember the command-
ments of the Mighty One, and that also there may be
to me a defence in the presence of Him who sent me.
8. And remember ye the law and Zion, and the holy

4, Cf. xix. 8. aim was to make them worthy of

6. The 9^ tribes must endure their fathers in the last days (Ixxviii.

chastisement before they could attain 5, see note).

unto the promised happiness. Tliis 8. They were to remember Zion

chastisement was for their weU- and the Holy Land ; for they

being (IzzviiL 6) ; it was less than were one day to return thither (cf.

they deserved (Izxix. 2) ; and its ver. 10 and Ixxviii. 7, note).

5. ^] e; ahdefghiwT, f^).
abcghi d^ %^'^]l]}i e/iwp, «.«fl£)Z);. |jiu^.ft^y def add

7. «..al3 c; abdrfghiwv, L^S. ]JLO}a\ m\ abcgh;
dqfiwp, ]Zo>aUS. ^^ov^ abdefghiwv ; e, ^jou^.

dbdfghiwr, «^]> |i^u).

8. ^QJoi^O tflPQ^i\ 'the law and Zion/ abefghUwf;

CHAPTER LXXXIV. 5-8 »53

laio • v^^^r^ ^i

^ ^onffiZ . ^02u^
«n^\:; «.^ )oau 1.^

. %^9f^9 Odi >0|0 V^OfS

therefore.' \lji ahcgh; defiwv,]9a%, y^^A Ci abdefghiwT,

154 THE APOCALYPSE OF BARUCH

land and your brethren, and the covenant of your
fathers, and forget not the festivals and the sabbaths.
9. And deliver ye this epistle and the traditions of
the law to your sons after you, as also your fathers
delivered (them) to you. 10. And at all times make
request perseveringly and pray diligently mth your
whole heart that the Mighty One may be reconciled
to you, and that He may not reckon the multitude of
your sins, but remember the rectitude of your fathers.
11. For if He judge us not according to the multitude
of His mercies, woe unto all us who are bom.

[LXXXV. Know ye, moreover, that in former

9. The tradUiona qf the Una, t.e. dispersion, should they become
the unwritten law. faithful.

10. That the Mighty One may he The rectitude qf your fathere,
reconciled to you, CL i Eora x. 24 : On the merit of the fathers see xiy.
"ut tibi repropitietuT Fortis." Here 7, note.

this reconciliation is to lead up to 11. His meroiet. See Ixzr. 2,

their return to Palestine ; for in note.

Ixxviii. 7 it is declared that He that Woe unto all, etc See x. 6, note,

promised their fathers that He LXXXV. This chapter is certainly

would not fail their posterity, would an interpolation. I shall designate

gather them together ih)m their it B* It belongs neither to W nor

traditions,' e ; cUfcdefghiwv, 0iZQlVfiS4^ ' the tradition.'
^0nVl"1»^ hedefghiwFi a, xpax'llH^. ^] e; ahdtfghiwf^

10. A^ji^VrJ < porseveringly,' dbdeghiyfv ; c om. ^Q^iAav^iilf
'of your sins,' ahdefghiyfv \ c, ^o^l^LftA^ 'of your sinners.'
^;&J abcgh\ de/iyff, p>&J;,

1 1 . ^0<7t^:I^ ahdefghilmyff ; r, ^^^^^ . ) ^ll^ edqfghUmwT ;

CHAPTERS LXXXIV. 9-LXXXV. i 155

oiZoiSnNsVo Ukk]

PI . ^oau^oi^? )^Qa

w5oZ . l^^li* ^ocn!:^^^^ ^ w^o . . 1 LXXXV.

3^ • ^^H ^o&^oai ^}

df ^QJ9i%0 }flDQ\Ql!^ ; c trs. wrongly. i^iPo abdefghiwr;
e, )^>P «-d]. ^Qa^aiSj^ 'of your fathers/ ahdefghiwt;
c, tOa^jiOpO ' and your fathers.' ) ^^^^,^0 beg; adqfhvwr^

9. Q^^a|o hcdefghiwTi a, yoXko. oiZQlSnSiiV) 'the

156 THE APOCALYPSE OF BARUCH

times and in the generations of old those our fathers
had helpers, righteous men and holy prophets. 2. Nay
more, we were in our own land, and they helped us
when we sinned, and they prayed for us to Him who
made us, because they trusted in their works, and the
Mighty One heard their prayer and was gracious unto
lis. 3. But now the righteous have been gathered
and the prophets have fallen asleep, and we also have
gone forth firom the land, and Zion has been taken

B*. In B^ there is a strong nstionsl B* and S (x. 6-ziL 4) are the

hope which embraces a restored most pessimistic parts of this

Jerusalem and the return of the hook.

dispersion. This hope is here im« 1. The generation of Jeremiah

plicitly denied. Although B' and seems to be in the far past
B* differ in important respects, 2. This yerse conflicts with IxxviL

they agree in despairing of any 5 and Ixxx. 5. The writer implies

national restoration. They r^^ard that he is (me of the exiles in

this world as lost, and look only for Babylon or elsewhere. This is

spiritual blessedness in the world of stiU more evident from the next

incorruption (Ixxxr. 4, 5). On the yerse.

other hand, there is a deeper strain Thejf hdped ua loftai tos tinned,

of indindualism in B* than in B' ; and they prayed for i», etc This

thewriter's interest centres mainly in thought reappears in the Rest

the destiny of the individual ; let of the Wonis of Baruch iL 8 :

each see that he is reaily when the " For when the people transgressed,

end comes (Ixxx v. 11), awl that end Jeremiah . . . prayed on behalf

is at hand for all (Ixxxv. 10). Again, of the people until the transgres-

whereas B^ seems to have been sions of the people were forgiven

Mnritten in Jerusalem, B' was written them."

in Babylon or some other land of the TruaUd in their works. See xiv.

Dispersion. Thus in Ixxxv. 8 the 7, note ; IxiiL 8. Observe that

>vriter says: **We also have gone whereas iu Ixxxiv. 10 the merits of

forth front our own land, and Zion the (latriarchs are ruganlod as a

has been taken from us " ; and stay of Israel, no sudi belief ap>

in Ixxxv. 2 : " Nay more, we were pears here. According to this verse

iu our own land, and they (the right- and the next it is implied that

eous) helped us when we sinned." only the intercessions of the living

Again, whereas according to B' righteous avail, and now there

Jeremiah was with the exiles in are none such. Yet it is shown

Babylon (see x. 2, note), it Lb here that there were many such in ii.

definitely stated that the righteous Hence this seems a later prodnc-

and the prophets are dead and the tion.

exiles have none to intercede for 8. We also have gone forih^ etc

them (Ixxxv. 2). See verse 2.

CHAPTER LXXXV. 2, 3 157

^^ 0091 ^^^kdZ^

jnOa^V^o • ^oaiZa^% ]oai
^^ l^en . ^^^ )oai 3

LXXXY. 1. ^ovdP e; ahdrfghiwv, ^OiS) ^OJffi^.
. |^";1 p'i^^!^ c^; cuie/^iwp insort the pnnotaation between
these words ; h has no punctuation. ^£CU* |aZLJ ' holy
prophets/ oMefffhiwv ; c, |-fn mO j-*^^ ' prophets and holy
(men)/

2. %d) P) ' nay, more,' abdqfghiw? ; c, ^^ p] ' moreover/
^OcnZo^t * their prayer/ ahdefghi^v ; c, tooi^ ' them/
1 001 c\ ahdefghiwT om. For ^rVv h reads fOoi^.

3. walo * and also/ a5rf^A»wp ; c om. *and/ ^>1 *oor
land/ c*; dbdefghiwv, \^y] 'the land.' |^en >0|^^ a trs.

\ y

158 THE APOCALYPSE OF BARUCH

. from MB, and we have nothing now save the Mighty

l-One and His law. 4. If therefore we direct and

/ dispose our hearts, we shall receive everything that

\ we lost, and much better things than we lost (yea,

/better) by many times. 5. For what we have lost

I was subject to corruption, and what we shall receive

will not be corruptible. [6. Moreover, also, I have

written thus to our brethren to Babylon, that to them

also I may attest these very thing&] 7. And let all

those things aforesaid be always before your eyes,

because we are still in the spirit and the power of

We have nothing now save the fall, became the inspiration of Rab-

Mighty One and His lata. The law binic Judaism and the safeguard of

was Israel's everlasting possession, the race through the storms of later

This sentiment appears also in times. On the law see xiv. 7, note.
Josephus, Apion, ii. 88 : JcAy 6. See xxi. 19, note.
rXoi^ov Kol T6\tu¥ Kol Ttav (k\ku¥ 6. This verse is due to the final

AyaOiav irr^fniOCiiuvt 6 yovv vbfwi editor.

i^fur d^drarot diafUi>€i. In the 7. The power qf our liberty, i.e,

Talmud, farther, we find {MechiUa, cujoy freewill. Cf. 4 Ezra ix. 11 :

686) that whereas the laud, the '* Qui fa.Htidicnint legem meam, cum

sanctuary,aud the kingdom of David, ad hue erant habeutes libvrtatem"

were giveu couditiouolly to Israel, (also viii. 66). For the diction

the law was given unconditionally, compare 1 Cor. viL 87 i^owrtaw

Hence Israel could exist without di (x^i vtfA roQ Idlov BtMifiaTos :

the former, but not without the Acts i. 7 ; ▼. 4 ; Pss. SoL ix. 7 : tA

latter. This thought combined with ipya ^ijJav h . . if^ooal^ rrjis ^^vx^t

that in xlviiL 22 that, so far as ijfiQp, On the doctrine see liv. 16,

Israel observed the law, it could not note.

6. %jQ]f ^^-^ * to Babylon that also,' abcg ; h, ^ '"^-*^
•.a)i ; d^wv, ^alo ^-"^"^^ ' to Babylon and also/

7. ^^01^') . ^.*^ai ^na>i*'S' c ; ahdfghiyfv, , ^0'>auS
_A jL^a ^^^^ • ]i^\q40 ' and the power,' ahdefghiwv ;
c, \\ ^ Noi^f ' of the power.'

CHAPTER LXXXV. 4-7 159

^ao ^> ^ocTU • >aifiD) 7

4. ^*-"^ *^ f acdefghiwp ; 6, ^j^ ^.^n.m I. >0^ e ;
ahdefghivfv om. ^t^o)^ ^^^^i ^^ < a^jp ^yA^^l^iO *and
much better things than v9q lost/ ahdefghiw? ; c ^1^ omitting
by hmt.

6. t ^o]> ah/dghwr\ c, -j|3o)^ ; e oni. |lni*> acdef;
hgh, \llXm9 ; wp, P,T^<i>3. i^och c; ahdefghiwF, ooi.

i6o THE APOCALYPSE OF BARUCH

our liberty. 8. Again, moreover, the Most High also
is loug-safTering towards us here, and He hath shown
to us that which is to be, and hath not concealed from
us what will befall in the end. 9. Before therefore
judgment exact its own, and truth that which is its
due, let us prepare our soul that we may enter into
possession of, and not be taken possession of, and that
we may hope and not be put to shame, and that we
may rest with our fathers and not be tormented with
our enemies. 10. For the youth of the world is past,
and the strength of the creation is already exhausted,
and the advent of the times is very short, yea, they have

8. HeUh shoum to us . . , and ^ ."^mi Ai« IJq . "^mi ^ Theae
hath not concealed from ua. In B* «,^^i„ „^ l\Zi„r^ «,,>W-*i>i« «,v»
Baruch does not use the plural in ^^' *" ^^^' P^^^^^^^r cor-

thU connection (cf. Ixxxl. 4; see Thai we may rest with our fathers.
IxivlU. 8. note). Cf. jTlViZ IraTu.

9. Judgment , . , its due, Cf. Torm^Ued. Cf. Ixxxiii 8.

V. 2 ; xlvlll. 27. lo. The youth of the world is

Let us prepare our soul, xxxil. past, Cf. 4 Ezra xlv. 10: '*8aecu-

1, note. Inm perdldit juventutem suam et

That we may enter into possession tempora approplnquant senescere ; "

(^t and not be taken possession qf also xlv. 16 ; v. 50-56.

parallel ezpressioDS in ▼. 2 and xWiii. 27; hdefghUyrt are
wrong hero, as they give \Lm9 * the Judge.' Next, for >0|!^>
* of anything/ of ac, I follow hdefyhi'wr in reading >0|^, for
i ) ^ is dearly the subject and not the object of the verb. The
text of bd^/^wp = ' before therefore the Jndge exact His own
and truth that which is its due.' wbi^ ou^i c ; abde/ghivff,

av^wO>)>. ^aoQifcjj Po «.3aij c; l^K^ <^i2mjAj> Po wsm^.

10. ^oa1^.^Z^£0 *and the advent,' abedefykil ; wp,

CHAPTER LXXXV. S-iq i6i

. Id^oi ,^^S ai^Of

» • • •

. Zovoj^ Po ^^^m4>o

. ^Zcu) >Q^ wilAuZ^J^o

>Q^ «.ajL^^ Po

^^^qiZoViiV^S . ^pLfiD 10

9iia::akO . Z\^^ |SfiSs>

Voliui. Ojo ^ liu^>

^091&^Z^O . 01^

8. wSoZ 'again/ abdefghiwT ; c, wSoZo *and again.'
|Sn^i^ 'the Most High/ abeJ^/^/^f wp ; c, ]Sn>|So <^) 'also
the Most High/

9. 1^^) .... >0|^ ^!^ . The text follows c save in two
cases: instead of aix^y 'His judgment/ oE c, I read \xm9
'the judgment/ with a; this is manifestly required by the

11

fi

162 THE APOCALYPSE OF BARUCH

passed by ; and the pitcher is near to the cistern^ and
the ship to the port, and the course of the journey to
the city, and life to consummation. 11. And again
prepare your souls, so that when ye sail and ascend
from the ship ye may have rest and not be condemned
when ye depart 12. For lo ! when the Most High will
bring to pass all these things, there will not there be
again an opportunity for returning, nor a limit to the
times, nor adjournment to the hours, nor change of
ways, nor place for prayer, nor sending of petitions, nor
receiving of knowledge, nor giving of love, nor place

12. An opportunity for reiuming. translator followed the latter mean-

The Byr. here= " place " or *' oppor- ing when he ought to have followed

tnnity for repentance." But as the former.

this idea is found again in this », ^ j rw ^

verse, and obviously in its right „ ^^ ,y repeiUanu, Cf. 4

context, it cannot be right here. Bnra i^c. 12: «*cum adhuc esset eis

The difficulty can be resolved as ap«rtus poenitentiae locus, non in-

follows:-In early post - classical tellexerunt.' ™s is the univers^

Hebrew naie^n meant both " return " ^^^""^^ *" *^® ^^^ ^^ ^^^ •"^^
and "repentance." The Qreek

\t£, ^qUamZ^ 'bo condemned,' ahcgh\ e/vrr, x^mslll
may have rest '; di^ ^OmJZZ.

12. ^ * when,' abdefyhiwv ; c om. «^oZ ^ ^ .^ c ;
ahdefghiwv, ^.^.^ wSOi. |Zo n >ft \fc ahoefghiwB; d,
jZon^^^. I^nmVoP 'of ways/ hgwv ; dei, ]2u*ioP
'of way^ oc//, )^MOiP; h, ]&^0]^. jft^^ hedtfghiwT;
a,]iJ^f^]. IsA^? Ibou* ' giving of love,' ed; aho^hiwv,
|l3Q^9 {s09U ' giving of love,' or ' pardoner of gnilt,' aooord-

CHAPTER LXXXV. ii, 12 163

oix^ ^j %^ol • |Sn\Q4\ 11

\^9 )]0 , ^QiM^ZZ

)ai . {OSu^JLZ \ph!^\\9 12

. ]Zaii^I^ ]U] «^oZ
Po . IjyiJ^ Iv^ Po

PO . )£u»yoP |2U^^CLi4

Po . ]Za:^2Ji )i2)

Po • ]b^f^ inm^n^ Po

Po . ibOAAf \^<JU,

. Iasj Zo£l1:^ ]iZ)

fOau*^^ 'the*8pace.' u^ai c; ahdefhivfB om. ai&^»f^0 c;

i64 THE APOCALYPSE OF BARUCH

of repentance, nor supplication for offences, nor inter-
cession of the fathers, nor prayer of the prophets, nor
help of the righteous. 13. There there is the sentence
of corruption, the way of fire, and the path which
bringeth to Gehenna. 14. On this account there is
one law by one, one age and an end for all who are
in it IS. Then He will preserve those to whom He
finds He may be gracious, and at the same time
destroy those who are polluted with sins.]

LXXXVL When therefore ye receive this my
epistle, read it in your congregations mth care. 2.

InUrceation qf th€faUur9. Cf. 4 14. Onelawlytme, Moses leems

Exra viL 102-115 ; SIay. Kn. lUL 1. to be here referred to. The remark

IS. Way qf fiirt, Ct xliy. 15, seems directed against the Ohristiaiis

note. (ct xlviii 24). This verse seems

In the Ass. Moyseos^ iiL 12; Moses either to be interpolated or in its

is oaUed the mediator of the law. wrong place.

P^u*^ 'of corruption,' a&d^Atwp; e, P")-^ ' to cormption.'
)^ io] ' the way,* ahdAfghvffV ; c, V** >c]^ * of the way.' U^V^
'to gehenna,' ahefy\%\ so </wp, |jai^^^; c, j^^Oi^^ 'to
coals.'

14. }fiDQ^fiJ f^ cq\ defhwv, Udo^CJ ^ . ^
16. ^^i^gi ' then,' hcgh ; adefllwr, ^^tOtO ' and tben.'
\a^ acdefiwp i bqh, \l^. r^^P ' those,' e ; adefghiyfr,
^A^Po 'and those.' ) cn^ l> abde/ghwr i c, \jais^O,
]!ji^k^»S ^.a^a^f^^ e; ahdefghiwv trs.

LXXXVL 1. ^QSffiZ ^^..001 c ; ahdefghiwB trs. |foi
*^%,* abdefghiyfv\ o om. •^t>J ahdefghiwTi c, )Zt^«

CHAPTERS LXXXV. 13.LXXXVI. i 165

. ]cao)| jZo:^ l]o
Po . U^if UqI^^ Po
£u] . \0l9\j Uho:^ 13

)afiD ovo £u)^ ,,i\iPo
pi*4 ^t^^ • ^ogi^a.\ 15
]a^, . M-i ^ V ^ ^J:5^p

^QixttZ ^^^^-ooi p 1 LXXXVI.

ing as we Yocalise the phrase. ] ^^ - <^ 'supplication/
abdeghilwT; c, ]&icU£d 'supplications*; /om. IfiQ^a . . . )^Z|«
jZnNam^ d repeats ; e reads singular. ]Zq^3 'interces-
sion/ ^(^e/^/AtwF ; CLC, )Zq^3 'intercessions.'

13. y}^^} ^ ^d^s above the line in first hand ^f against
ahd^giwvi ^adds j^^ \x^9 yy^hdefghiwr ; c, \x^jj l^Ks*

i66 THE APOCALYPSE OF BARUCH

And meditate thereon, above all on the days of your
fasts. 3. And bear me in mind by means of this
epistle, as I also bear you in mind in it, and always
fare ye welL

LXXXYII. And it came to pass when I had
ended all the words of this epistle, and had written it
sedulously to its close, that I folded it, and sealed it
carefully, and bound it to the neck of the eagle, and
dismissed and sent it.

Herb ends the Book of Baruch the Son of
Neriah.

LXXXYII. Bound it to the neck vii. 8, Hiw ivurroKfyf . . . tBn^Of
qf the eagle. These words reappear e/t rdir Tpdx''i^o¥ roO aUrw (eC^
in the Rest of the Words of Baruch vii. 80).

the first epistle'; in wp, ^0|I3> )^f>N| &^<MA'(heTe) ends
the epistle of Barach'; / oiu. subscription.

LXXXYII. Fonnd only in c, but undoubtedly a part of
the original work, as is clear from a comparison of Ixxyii. 17,
20 — 26. As all the other MSS. began with Izxriii., and gave
only a fragment of the book for ecclesiastical reading, they
naturally omitted this chapter, since it would have been un-
intelligible without Ixxvii., and simply closed the section with
the words ^^^^^^^ \oh^oa\.

CHAPTERS LXXXVI. 2.LXXXVII. i 167

f>9 looio « ^l^aoo . . 1 LXXXVII.
p^a^^L^ ^oai2^a t^ViSk

• • • • V ^Miw V"! • • •

2. A^I^A^, eadds ^y AgtanBt ahdefghiwT.

3. ^a) c; a&cZ/j^/twp, | l..a.<|. V^) hcdfgkwie ; a om.
»I3}\nno OLS 'in it and always/ r; ahdefghiwp, , aL3

t^r^— ^0&Nft09i ^)^n**»o ' in it, and always fare ye
well ': with these words all MSS. bat e close. The subscription
ia hgh is )^2i£D ^0^> )&.»:^|J0 )^f>J fcSn'^A '(here) ends
the 6rst epistle of Barach the scribe '; so a, but that it writes
Ui^l for lZ>^; in dei, liUXjjo jZj^^ J^I^q^ * (here) ends

APPENDIX ON VI. 7-10

In 2 Mace. ii. 4-8 there is a tradition closely related to the
account in vi. 7-10. Here Jeremiah is warned of Qod to hide,
in a caye-like dwelling in the mountain where Moses climbed
up, ''the tabernacle and the ark and the altar of incense " (t^v
aKTjvriv KOI T^v KipiJtrhv koi rh Ovcruum/jpiov rov dvfiid'
/iaros). This place was to remain unknown till Qod should
gather His people again together (clyvcixrros o T6iros ^irrai l[tai
elv trwaydyy o Bcb^ hrurwaydjyrjv rov kaov).

The mention here of the ''altar of incense'' supports the
rendering I have given of |:^^^ in vi 7. This word impUes
$vfiiaTrjpiov in the Qreek. In the LXX. this word means
" censer," but in Philo, Josephus, Clem. Alex., and Origen it is
the ordinary appellation of the "altar of incense.'' Now as
regards the first meaning, there is no mention of any particular
censer in the Old Testament, not even in Ley. xvL 1 2. The only
mention of the golden censer is found in the Miahna, Joma^ y. 1,
viL 4 (quoted by Liinemann on Heb. ix. 4), which the High
Priest took with him into the Holy of Holies on the Day of Atone-
ment Since, however, in tlie frequent earlier and contemporary
enumerations of the holy vessels in 2 Mace. ii. 6 ; Philo, Quit
rerum divin, haer, L 604 ; de Vita Mob, ii 149 ; Heb. ix.
1-6 (?) ; Joseph. AnJt, iii. 6, 8 ; Bell, Jud. v. 6. 6, thi$ eenmr %$
nowhere given, btU the altar of incenee ahvaySf it seems right to
conclude that Ovfiiarrjpiov should be taken here in its meaning
of " altar of incense," and not in that of " censer," as it was by
the Syriac translator.

INDEX I

Passaoes from the Soriftureb and other Ancient Books
Directly Connected or Closely Parallel with the
Text.

Only the more important are given except in the case qf 4 Eera^

and the two books of Enoch,

Thb Old Testament.

Apooaltfsb of Baruoh.

Exodus i. 14

Iviii. 1

Psalms xxxvi. 8

xli. 4

,, civ. 4.

xlviii. 8

Ecclesiasies x. 10

xxxviiL 2

Isaiah xl. 15

Ixxxii 5

„ xlix. 16

iv. 2

Jeremiah ix. 1

xxxv. 2

„ xxiL 29

vi8

Zechariah viL 11

li. 4

The New Testament.

Apooaltfsb of Baruoh.

See pp. IxxvL-lxxix.

Apooaltfsb of Baruoh. Ethiofio Enooh.

X. 6 xxxviii. 2

xix. 2 (Greek Version)

„ 8
xi. 4
xxi. 23
xxiii. 4

XXV. 1

xxix. 4
xxxii. 6
xlviii. 9
1.2
Iv. 8

Ivi. 11-18
lix. 5
„ 5

M 5

» 8
„10

li. 1

c. 6

lix. 11

xxxvii. 5

Ix. 7

xlv. 4.

ii. 1

ILl

XX. 7 (Greek Version)

vi. 2

xviii. 11 ; xxi 7-10

xl. 11

xlvii. 6

xl. 12

xxviL 2, 8 ; xc. 26, 27

i

THE APOCALYPSE OF BARUCH

*00ALTP8B or BaBOOB.

BnuoFio Enoch.

liz. 10

zziL6-9

H 10

zU. 8 ; zliiL 1, 2, etc

izvuie

Izzziz. 78, 74

?00ALTF8I or BaBUOH.

Slayonic Bnoor.

z. 6

zli. 2

xviiL2

zzz. 15, 16

xxi. 4

zziv. 2

„ «

zzix. 1

„ 7

zlvii5

xziii. 4

xlix. 2 (Iviii 5)

xlvUllO

xvii

U. 11

,.

liv. 15, 19

zzz. 15

Ivi 11-18

zviU. 4-6

liz. 5

zzviii. 3

„ 5

zU.4

„ 8

Izi 1-4 ; Izz. 3, 4

„io

z. ; zc. 12

„io

zz. 1, 3

,.11

zi9

POOALTFSB or BaRUOH.

Apoobtphal Book or Baruoh.

See pp. ziv.

•zv.; Izv.-lzviL

>00ALTF8B Or BaRUCH.

4 ESBA.

ii. 1

iv. 86 ; viii 51, 62 ; ziv. 9, 49

iii. 1

„ 88 ; V. 23, 88 ; vL 11, 38 ; vii.

17, 58. 75 ; zil 7 ; ziii. 51

„ 1

Z.7

„ 2 (zzviii 6)

V. 56 ; vii 102 ; viil 42 ; zil 7

„7

va80

iv. 3

„ 26 ; ziiL 86

V. 1

iv. 28

„1

„25

iz.2

V. 20 ; vi 85 ; ix. 26, 27 ; zii. 51

z. 6 (xi. 6, 7)

iv. 12 ; viL 66, 116, 117

zl8

iii. 80

ziii. 8

iv. 84

ziv. 7

vii. 77 ; vUi. 83

,, 11 (zlviii. 15)

viii. 5

„17

vL88

„18

„64

„18

„ 55, 59 ; ViL 11 ; viiL 44 ; iz. 18

zv. 6

vii 72

zvil4

iii. 19

zU. 1, 2

vii 12M80

zx. 1 (liv. 1)

iv. 26 ; vi. 18

zzL6

viil 21

„19

vii 118 (iv. 11 ; vii 111)

.,21

V. 27

INDEX I

171

Afooaltpsis of

xxi. 26
xxiii. 4

„ 4,5
xxiv. 1

XXV. 1
M 3

xxvii. 10
xxviii. 3
xxix. 4
4

Baruch.

4 Ezra.

ft

»»

6

M 6
XXX. 1

xxxi. 3
xxxii. 1
6
7

„ 9
xxxiii. 3
xxxix. 6
xlvi. 2
xlvii. 15
xlviii. 36
38
42
46

>t

ti

li. 5
„10
Iv. 3
Hx. 7
Ixx. 3
„ 6
» 6
Ixxvi. 4
Ixxvii 1
IxxxU. 3
„ 4
„ 6
Ixxxiv. 10
IxxxT. 7
10
12

If

>»

Apocaltfsb of

Apocaltpsb of

Apocaltfsb of

V. 14

vii. 85, 95
iv. 33.43
vi. 20
iu. 34, 35
xiiL30
V. 8

xiU. 16-20
vL 49-52

„ 2, 25 ; vii. 28 ; ix. 7 ; xii 34 ;

xiii. 48
vii. 28 ; xii. 34
xiii. 50.

xii. 32 ; xiii. 26
ix. 30

„ 32 (iii. 20)
vii. 75
V. 19

„18
xiL 44

V. 1

xiv. 20
viii. 5
V. 9-11
iu. 8

vii. 118-121
iii. 4, 5 ; vii. 116
vii. 87
„ 97, 125
iv. 36
xiv. 47
vi. 24
V. 9-11
»12

xiv. 23, 42, 44, 45
xiL40
vii. 61
vi. 56
vii. 61
X. 24

ix. 11 (viii. 56)
xiv. 10
ix. 12

Barucu. Rbst of thb Words of Baruoh.

See pp. xviii.'Xix.
Baruoh. 5 Ezra.

See p. XX.

Baruch. Apocaltfsis Baruoh Tbrixa.

See pp. xx.-xxii.

172 THE APOCALYPSE OF BARUCH

Apooaltfsb or Baruoh.

PBALM8 or

U. 1

XTii. 41

zx. 8

xiv. 6

xm.4

xvii. 17

xlyiii9

xix. 2. 8

Ix. 1

iL15

IxxvUi. 7

vUl84

IXXXT. 7

U. 7

INDEX II

Names and Subjects

Aaron, lix. 1
Abraham, iv. 4 ; Ivii. 1
Abyss, the, lix. 5

Adam, iv. 3 ; xvii. 2 ; xviii. 2 ; xxiii.

4 ; xlviii. 42 ; llv. 15, 19 ; Ivi. 5

brought in physical death, xxiii.

4, note
brought in premature death, xxiii.

4, note ; liv. 15, note
brouglit in spiritual death, xlviii.
42, note
Adu, V. 5

Altar of incense, vi. 7 ; p. 168
Angel of death, xxi. 23, note
Angels created on the first day, xxi.
6, note
armies of, xlviii. 10 ; IL 11, note ;

lix. 10
fall of the, Ivi. 11-13, note
Apostates, i.e. Christians, xli 8,

note ; xlii. 4
Assumption of Baruch, the, xiii. 3,
note ; xlvi. 7, note

Babtlon, viiL 6 ; x. 2 ; Ixxvii. 12,
17, 19 ; Ixxix. 1

= Rome, xi. 1
Baldeusperger, p. xxxix.
Baruch, the Assumption of, in B^
xiii. 3, note ; xxv. 1 ; xlvi. 7,
note ; xlviii. 30 ; Ixxvi. 2

the death of, an ordinary one in
B^, xiii. 3, note ; xliii. 2, note ;
Ixxvlli. 5 ; Ixxxiv. 1

the Apocalypse of; its different
elements, with their character-
istics and dates, pp. xlix.-lxi.

the Apocalypse of, B*=i.-ix. 1 ;
xliii. - xliv. 7 ; xlv. - xlvi. 6 ;
Ixxvii. -Ixxxii. ; Ixxxiv. ; IxxxvL-

Ixxxvii. ; pp. Iv.-lvii ; Ix. ; 68-

69, 119, 140
Baruch, the Apocalypse of, B^sxiii.

l-3a ; XX. ; xxiv. 2-4 ; xxii.

36-12; xxv.; xiv.-xix. ; xxL-

xxiv. 1 ; XXX. 2-5 ; xli.- xlii. ;

xlviii. 1-47 ; xlix.-lii. 3 ; Ixxv. ;

xxxi. -xxxii. 6 ; liv. 17, 18;

xlviii. 48-60 ; Hi. 5-7 ; liv. 16 ;

xliv. 8-15; Ixxxiii.; xxxii.

7-xxxv. ; Ixxvi. ; pp. Iv.-lx. ;

20-21, 57-58, 66, 68, 69, 74,

80, 94, 117, 140
the Apocalypse of, B^=lxxxv. ;

pp. liv.-lv. ; 154, 156
the Apocalypse of, S=x. 6-xii. 4 ;

pp. lix.-lx. ; 14-20
the Apocalypse of, A^ = xxvii.-xxx.

1 ; pp. IL-liii. ; 48-49, 61-62, 87
the Apocalypse of, A*=xxxvi.-xl. ;

pp. U.-liiL ; 61-62, 87
the Apocalypse of, A'=:liii.-lxxiv. ;

pp. li.-liv. ; 87
the Apocalypse of, the Syriac Ver-
sion of, pp. xxii -XXX.
the Apocalypse of, the Syriac Ver-
sion — a translation from the

Greek, pp. xliii.-xliv.
the Apocalypse of, the Greek — a

translation from a Hebrew ori-
ginal, pp. xliv.-liii.
the Apocalypse of, modem Latin

Version by Ceriani, pp. xxx.-

xxxiii.
the Apocalypse of, its relations

with 4 Ezra, pp. IxvlL-lxxvi.
the Apocalypse of, its relations

with the New Testament, pp.

Ixxvi. -Ixxix.
the Apocalypse of, its relations

)

174

THE APOCALYPSE OF BARUCH

with other books of Baruch, pp.

xvi-xxii.
Banich,the Lost Epistle of, pp. Izv.-

Ixvii.
the Lost Epistle of, modern Latin

Version by Ceiiani, pp. xzz.-

xxxiii.
the Apocryphal Book o^ pp. xviL-

• • •

XYUl.

the Gnostic Book of^ p. xix.

a Latin Book of, pp. xix.-zx.

the Best of the Wonis of, pp. xviii.-
xix.
Bath-qdl, the, xxiL 1, note
Behemoth, xxix. 4, note
Boasting of the Qentiles, v. 1 ; vii.

1 ; IxYil 2, 6-7, note ; Ixxx. 3
Body, the, to be restored by the
earth, xliL 8, note

Caleb, lix. 1

Gedrou, the valley of, v. 6, note ;

xzi. 1 ; xxxi. 2
Chaldees, the army of, viii. 4
Christians referred to, xli. 8, note ;

xlii. 4 ; zMii. 24 ; Ixxxv. 14
Consciousness of right and wrong in

all men, xlviiL 40, note
Corruption, the present world, its

sphere, xxL 19, note ; xl. 3
Created, a definite number, xxiiL 4-5,

notes
Creation ex nihilo, xxu 4, note
the new, xxxii. 6, note

David, Ixi. 1

Death, physical, traced to Adam,

xxiiu 4, note
preiuuturo, traced to Adam, xxiii.

4, note ; liv. 15, note
spiritual, traced to Adam, p.

Ixxx., footnote ; xlviiL 42, note
Deluge, the, Ivi. 15
Dillmann, pp. xviiL, xxxv.
Dispersion, the return from the,

Ixxvii. 6 ; IxxviiL 7, note
Dragons, x. 6, note
Drummond, p. xxxv.

Edirshkim, p. xxxv.
Eiyah, Ixxvii. 24

Emendations of the Syriac by
Bensly, xxxii 6
of the Syriac by Ceriani, x. 18 ;
xiv. 6 ; 11 1 ; Ivi 4, 14 ; Ix. 2 ;
Ixix. 1, 4 ; Ixx. 8 ; Ixxvii 16
of the Syriac by the Editor, vii 2 ;
xiv. 5 ; xxiv. 4 ; xlii 5 ; xlviii.
82 ; li 16 ; Ux. 11 ; Ixvii 2 ;
Ixx. 5 ; Ixxii 1 ; Ixxiv. 4 ; Ixxv.
1; Ixxvi. 2
of the text through retranslation
into Hebrew, pp. li-liii ; x. IS ;
xxi 9, 11, 12 ; xxiv. 2 ; xxix. 5 ;
xUv. 12; Ixii 7; lxx.6i lxxx.2;
Ixxxv. 12
of the text through retranslation
into Greek, iii 7 ; xxi 9, 11,
12 ; xxiv. 1, 2 ; bdi 7
Enoch's functions transferred to
Moses, xiii 8, note; lix. 5-11,
note
Euphrates, Ixxvii 22 ; Ixxviii 1
Ewald, p. xxxiii.

Ezra, Fourth — its relations to our
Apocalypse, pp. Ixvii-lxxvi
composite, pp. Ixvii-lxix.
conflicts hi doctrine with Apoca-
lypse of Banich, pp. Ixix.-lxxi.
from Hebrew sources, p. Ixxi
relations of its constituents to
those of the Apocalypse of
Banish, pp. Ixxii. -Ixxvi
Ezra, Fifth, p. xx.

Faith, liv. 21, note

Fasts, V. 7, note ; ix. 2, note

Fire — the final abode of the wicked,

xliv. 15, note ; xlviii 89, 48 ;

lix. 2, note
Forgiveness, pp. Ixxxi-lxxxiv.
Forty days of iusti-uotiou, Ixxvi 4-5
Freewill in the Apocalypse of Baruch

and 4 Ezra, pp. Ixx. • Ixxi;

Ixxx. - Ixxxi. ; xviii 2, note ;

liv. 15, note
Fritzsche, pp. xvii., xxiii, xxxii,

xxxiv.

Gidauah, v. 5 ; xliv. 1

Gehenna, lix. 10

Gentiles, the boasting of tlit, v. 1 ;

INDEX II

175

vii. 1 ; Ixvii. 2, 6-7, note ; Ixxx. 3
the destiny of the, IxxiL 4-6, note

Harris, Rbndel, pp. xviii., 55

Hausrath, p. xxxiv.

Hebraisms surviving in the Syriac

text, pp. xlvL-U.
Hebrew original of the Apocalypse

of Barnch, pp. xliv.-liii.
Hebron, xlvii. 1
Herodotus quoted on, xix. 6-8
Hexaemcron, fragment of an, xxix.

4, note
Hezekiah, Ixiii. 1, 8, 5
Hilgeufeld, p. xxxiv.

Inhabitants of the earth, xxv. 1,

note
Intermediate place of happiness,

xxi. 23, note ; lix. 10, note
of torment, xxx. 5 ; xxxvi.ll ; Hi.

1, 2, note
Israel chastened, i. 5, note

Jabish, v. 5

Jacob, seed of, xvii. 4 ; xxxi. 8
James, pp. xx.-xxi. ; xxvi{.-xxviii.
Jeconiah, i. 1

Jeremiah, ii. 1 ; v. 5 ; ix. ; x. 2,
4 ; xxxiii. 1
accompanies the captivity to
Babylon in B^ x. 2, note;
xxxiii. 2
does not accompany the captivity
iuB^, X. 2, note ; Ixxvii. 12, note
Jeroboam, Ixii. 1

Jerusalem removed for a time, i. 4,
note ; vi. 9 ; xxxii.
to }ye restored in B^, i. 4, note ;

cf. alKO Ixxviii. 7, note
not to be restored in B', i. 4, note
the heavenly, iv. 3, note
called "mother," iii. 1, note
its fall due to the sins of both
Judah and Israel, Ixxvii. 10, note
Jezebel, Ixii. 8
Josephus quoted on, i. 8 ; xlviii. 84 ;

liv. 15, 19 ; Ixxxv. 8
Joshua, lix. 1
Josiah, Ixvi. 1
Judgment, the final, xlviii. 39 ; lix. 8

Justification, doctrine of, in Baruch
and 4 Ezra, pp. Ixx., IxxxL ;
xxi. 9, note

Justify — its various meanings, xxi.
9, note

Justin Martyr quoted on, xxix. 8

Kabisch, pp. xxxix. • xlii. ; Ixvii.-

Ixviii.
Kneucker, pp. xviL, xxxv.

Lagarde, pp. xxiv., xxx.
Land,thc Holy ; its peculiarsanctity,

xxix. 2, note
Law, the, in Baruch and 4 Ezra,

p. Ixix. ; XV. 5, note ; xxxviii.

2, note
glorified in proportion as the

Messianic and national hopes

fail, XV. 5, note
the unwritten, Ivii. 2, note
Leiioto, X. 8, note
Leviathan, xxix. 4, note
Living creatures, the, 11. 11

Hanabsbh, Ixiv. 1, 6, 7 ; Ixv. 1
Many to be saved according to

Baruch, but not according to

4 Ezra, xxL 11, note
Marshall, p. xviL
Marvels — a sign of the Messiah's

Advent, xxix. 6, note
Mercy-seat, vi. 7

Merit of the Fathers, xiv. 7, note
Messiah, xxix. 3 ; xxx. 1 ; xli. 1
the, and the Law, xv. 5, note
in A^ has a passive rdle, xxix. 8,

note
in A^ and A' has an active rdUt

xxix. 8, note ; xl. 1, note ;

Ixxii. 4-6, note
Mes8ianic_wqM;^xxvii.^, note
Ml \ loii^ian fancies, xxix. 5
Miriam, lix. 1
Moses, iii. 9 ; iv. 5 ; xvii. 4 ; lix.

1 ; Ixxxiv. 2, 5

Nbbuohadnbzzar, Ixxix. 1

Oak, the, vL 1, note ; Ixxvii. 18
Obedience to the law and the Rabbis
enforced, xlvi 6

176

THE APOCALYPSE OF BARUCH

Ophir, z. 19

Original dn in Barucb, 4 Ezra, the
New TesUment, pp. lxz.-lxxL,
Ixxz. - Izxzi ; xviiL 2, note ;
zziiL 4, note ; liv. 15, note

Paradibk, iv. 8, 6 ; lix. 8
Paronomasiae in the Hebrew original,

p. liii
Phariaees, the, referred to, zlii. 5,

note
Philo quoted on, zzi 4
Polyglot Syiiao text of the Epistle

of Baruch, pp. xxyiL-xxviiL
Predestination and freewill in

Judaism, liv. 15, 19, note
Proeelytes, xlL 4, note ; xlii. 5 ;

xlviiL 19

Quotations from the Old Testa-
ment, pp. xlv.-xlvL

Rabbinism, ftision of the popular

Messianic vievrs and early, p.

87
Ramiel, Iv. 8, note ; IxiiL 6
Recognition after death, 1. 8, 4,

note
Reuan, pp. xxxiv.-xxxv.
Resurrection, the, p. Ixxx. ; xxx.

1 ; l.-li., notes
Righteous, the risen, li. 10, note
Righteousness variously conceived,

xxiv. 1, note
Rosenthal, pp. xxxvi.-xxxviL
Ryle, p. xliii.

Salmanasar, Ixii. 6

Sanday and Headlam's Romans

quoted on, xxi. 9 ; liv. 15, 18,

19, 21
Saved, many to be, xxL 11
Schiirer, pp. xviL, xxxvii.-xxxix.
Sennacherib, IxiiL 2, 4
Seriah, v. 5
Shedim, x. 8, note
Sheol, xi. 6, note ; lii. 1, 2, note ;

Ivi. 6, note ; Ixxxiii. 17
Sirens, x. 8, note
Solomon, Ixi. 1 ; Ixxvii. 25

Son of the law, xlvi 4, note
Sophocles quoted on, x. 6
Spheres, the, xlviiL 9
Stiihelin, p. xxxiv.
Stanton, p. xxxvii.

TAOrrus quoted on, viiL 2

Temple, the second, its low repute,
IxviiL 6, note

Theognis quoted, x. 6, note

Thomson, p. xxxv.

Titles of God— the Lord, L 1, note ;
Lord, my Lord, iiL 1, note ;
Mighty God, vL 8, note ; God,
X. 1, note ; the Lofty One, xiiL
8, note ; Most Hi^, xviL 1,
note ; the Mighty One, xxL 8 ;
note

Treasury of manna, xxix. 8

Treasuries of good deeds, xxiv. 1,
note
of souls, xxL 28, note ; xxiiL 4

Tribes, the nine and a hal^ IxiL 5 ;
Ixxvii. 19 ; IxxviiL 1
the two and a half, Ixiv. 5
the ten, L 2

Vision of the cedar and the vine,

%.e. A', xxxvL-xl.
of the cloud and the lightning,

t.«. A', liiL-lxxiv.
Visiting the earth, God's, xx. 2,

note

Wbbbr, passim

Wieseler, p. xxxiv.

Works, the doctrine of, pp. Ixix.-

Ixx., IxxxL ; iL 1, 2, notes ;

xiv. 7, note
World, the, made for man, xiv. 18,

1 0, note ; XV. 7 ; xxL 24
the, of corruption, xxi. 19, note
the, of incorruption, xxL 19,

note ; IviL 2, note

YOKB of the law, xli. 8, note

Zbdbkiah, viiL 5

Zion, v. 1, 8 ; viL 1 ; x. 7, 10, 12 ;
xi. 1, etc.

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